OF   THE 
AT 

PRINCETON,   N.  J. 

DOXATIOX       OP 

SAMUEL    AONEW, 

OF     PHILADELPHIA,     PA. 


G4Z. 


i 


Case,  Z^>^^r. .  A 

Shelf,  ^6.71 

Booh\       ■  (J 


SERMONS 


ON 


VARIOUS  IMPORTANT'  SUBJECTS  : 

WRITTEN  PARTLY  ON  SUNDRY  OF  THE  MORE  DIFFI- 
CULT PASSAGES  IN  THE 

SACRED  VOLUME. 


*pec€Ct€>Cf>* 


By  Rev.    ANDREW    LEE,  a.  m. 

PASTOR  OF  THE  NORTH  CHURCH  IN  LISBON,  CONNECTICUT. 


«  I  KNOW  BUT  ONE  BOOK,  THAT  CAN  JUSTIFY  OUR  IMPLICIT  AC 
QUIESCENCE  IN  IT;  AND  ON  THAT  BOOK,  A  NOBLE  DISDAIN  OP 
UNDUE  DEFERANCE  TO  PRIOR  OPINION CASTS  NEW  AND  INES- 
TIMABLE  light." Young. 


PRINTED  at  WORCESTER  : 
By   ISAIAH  THOMAS,  Jun. 

Sold  by  him,  and  by  the  Author,  in  Li/bon,  Connecticut— Soldalfo  by  bii 

Thomas  &  Whipple,  at  their  Bookftore  in  Newbury purt. 

[COPYRIGHT  SSCl/RED  ACCORDING  TO  LAW^ 

OCTOBER— -=1803. 


I 


1*2 


jjfc85*5 


I  HAT  thick  darknefs  overprfead  the  church 
after  the  irruptions  of  the  northern  barbarians,  and  the  dejo- 
tations  which  they  occajioned  in  the  Roman  empire,  is  known 
and  acknozvledged.  Thoje  conquerors  profefjed  the  religion 
of  the  conquered  ;  but  corrupted  and  j polled  it.  Like  the 
new  Jettlers  in  the  kingdom  oj  Ephraim,  they  feared  the 
Lord  and  ferved  their  own  geds.  In  thoje  corruptions  An- 
tichrijlian  error  and  domination  originated.  The  tyranny 
of  opinion  became  terrible,  and  long  held  human  minds  en- 
Jlaved.  Few  had  fentiments  of  their  own.  The  orders  of 
the  Vatican  were  received  as  the  mandates  oj  heaven.  But  at 
laji  fome  dijeerning  and  intrepid  mortals  arofe  who  f aw  the 
abfurdity  and  impiety  of  the  reigning  fuperjlition,  and  dared 
to  difclofe  them  to  a  wondering  world  !  Among  thofe  bold  re- 
formers, Luther,  Calvin  and  a  few  contemporary  worth- 
ies, hold  a  dijlinguijhed  rank.  Greatly  is  the  church  indebt- 
ed to  them  for  the  light  which  they  dijfufed,  and  the  reforma- 
tion which  they  effecled.  But  Jlill  the  light  was  nn  per  feci. 
Dark  Jliades  remained.  This  particularly  appeared  in  the 
dogmatifm  and  bigotry  of  thefe  fame  reformers,  who  often 
prohibited  further  inquiries,  or  emendations  I  They  had  dif- 
fered from  Rome,  but  no  body  muji  differ  from  them  !  As 
though  the  infallibility  which  they  denied  to  another,  had  been 
transferred  to  themf elves  ! 

Too  many  others,  and  in  more  enlightened  times, 

have  difcovered  a  jirange  meafure  oj  the  fame •Jpirit afpi- 

rit  which  hath  damped  inquiry  and  prevented  improvement. 

Hence,  probably,  the  Jilence  of  fame  expofitors  on 
difficult  fcriptures,  and  the  fame.nefs  obfervable  in  fome  ethers 
For  the  complaint  of  the  poet  is  not  without  reafon, 

"  That  commentators  each  dark  paffage  fhun, 
And  hold  their  farthing  candle  to  the  iun." 

And  thefamenefs  which  we  fee  infeverat  writers  is 
probably  diclated  by  fear  of  fingulanty,  and  of  incurring 
the  charge  of  herefy.  Minds  are  different .  When  a  dozen 
expofitors  interpret  a  difficult  text  alike,  they  ?nujl,for  fome 
Tea/on,  have  borrowed  from  one  another. 


iv  PREFACE. 

The  writer  of  the  follozoing  pages  claims  no  fiipt- 
riority  to  others,  either  in  genius  or  learning  ;  but  he  claims 
a  right  to  judge  for  himfelf  in  matters  of  faith,  and  thefenfe 
of '  Jcripture,  and  prefumes  to  exercife  it— calling  no  man 
matter.  He  hath  joiind  the  original  ficriptures,  compared 
unth  the  different  tranjlations,  to  he  the  bejl  expqjition.  To 
theje  he  early  had  recourfe,  and  in  this  way  formed  an  opin- 
ion of  the  meaning  of  fundry  difficult  parages  in  the  volume 
of  truth.  But  comparing  them  afterwards  with  Jeveral  ex- 
pofitions,  perceived  their  meaning  to  have  been  miflaken,  ei- 
ther by  tkofe  writers,  or  by  himfelf.  As  they  did  not  con- 
vince him  that  -his  conjiruclions  were  erroneous,  he  now  of- 
fers them  to  the  public— Not  as  certainly  devoid  of  error-— 
He  knows  himfelf  to  be  fallible— but  as  the  refult  offiome  at- 
tention ;  and  as  that  which  he  conceives  their  mojl  probable 
meaning. 

On  the  prayer  of  Mofes  to-  be  blotted  out  oj  God's 
book— the  zvifh  of  Paul  to  be  accurfed  from  Chrifl,  and  the 
prevalence  of  infidelity  before  the  coming  of  the  Son  of  Man , 
he  publiffied  a  fummary  oj  his  views,  fame  years  ago.  By 
the  advice  offeveral  refpe&ed  literacy  friends,  they  are  now 
corretled,  enlarged  and  inferted.  On  the  lajl  of  thefe  he 
wrote  a.  d.  1785.  Subfcquent  events  tend  to  confirm  Mm  in 
the  fentiments  then  entertained.  Expojitors  generally  confide 
er  the  prayer  of  Mofes  and  the  wifli  of  St.  Paul  tofiand  re- 
lated as  exprejfions  of  the  fame  temper,  and  argue  from  the 
cne  to  the  other.  The  author  conceives  them  perfeclly  for- 
eign to  each  other,  and  totally  miflaken  by  every  expqfitor  he 
hath  cenj idtecl  ;  as  -aljo  fever al  of  the  other  fenptures  on 
zuhich  he  hath  written. 

A  hint  dropped,  fome  years  ago,  in  converfationt 
by  a  re f peeled  father* 'gave  an  opening  to  the  toriter,  relative 
to  onei  of  the  following  fiubjecls,  and  occafioned  his  writing 
upon  it.  For  the  rejl,  he  is  conjeious  of  having  borrozved 
from  no  zoriter,  except  a  few  quotations,  which  are  credited 
in  their  places.  He  doth  net  flatter  himfelf  that  his  conjlruc- 
tions  of  fieri  pture  will  be  unwerjally  received.  Nor  hath  he 
a  defire  to  diclate  to  others,  or  a  wifii  that  his  own  znews  on- 
ly mould  fee  the  light.  The  prefs  is  open  to  thofie  zuho  are 
c'herzuifie  minded.  The  author  zvill  read  with  pleajure,  the 
different  conjiruclions  of  the  candid  and  ingenuous.  But 
JJiculd  jlriclures  of  another  defcriptwn  appear,  they  will  be 
voiced  wilh  indijference,  and  treated  with  neglecl. 

•  Rsv.  Dr.  Cogfwdl,  of  Windham. 1  On  2  Samuel  xil.   :  >. 


CONTENTS, 

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THE  Wifdovi  of  God  in  the 

the  Go/pel.  g 

i  Cor.  i.  27,  28. — But  God  hath  chofen  the  foolifh  things  of 
the  world  to  confound  the  wife,  &c. 

SERMON      II. 

The  SubjeB   Continued.  21 

SERMON      III. 
The  Dedenfions  oj  Chrijlianity  an  argument  of  its  truth*    33 

Luke  xviii.  8. — When  the  Son  of  Man  cometh  fhall  he  find 
faith  on  the  earth  ? 

,     SERMON      IV. 

The  SubjeB  Continued.  43 

SERMON      V. 

Abratns  Horror  oj  Great  Darknefs.  57 

Gen.  xv.  12. — And  when  the  fun  was  going  down  a  deep  iteep 
fell  upon  Abram,  &c. 

SERMON      VI. 
Divine  Impartiality  Conjidered.  69 

Rqm,  ii.  11. — For  there  is  no  refr. iSt  of  perfons  with  God, 


*i  CONTENTS. 

SERMON      VIT. 
Mofes*  Prayer  to  be  Blotted  out  of  God's  Book.       85 

Exod.  xxxii.  31,  32. — And  Mofes  returned  unto  the  Lord, 
and  faid,  Oh  !  this  people  have  finned,  &c. 

SERMON      VIII. 
The  fame  Subjecl  Continued;  96 

SERMON      IX. 

St  Paul's  Wijh  to  be  Accurfed  from  Chriji.  108 

Rom.  ix.  3. — For  I  could  wifh  that  myfelf  were  accurfed  from 
Chriit,  &c. 

SERMON      X. 

David's  Sin  in  the  Matter  of  Uriah.  123 

2  Sam.  xii.  13. — And  David  faid  unto  Nathan,   I  have  finned 
againft  the  Lord,  &c. 

SERMON      XI. 

The  General  Characler  oj  Chriflians.  140 

GAL.  v.  24. — And  they  that  are  Chrift's  have  crucified  the 
flefh  with  its  affections,  &c. 

SERMON      XII. 

The  Aggravated  Guilt  of  him  who  delivered  Chrifl  to 

Pilate.  15  i 

John  xix.  10,  11. — Then  faith  Pilate  unto  him,  Speakeft  thou 
not  unto  me  ?  &c. 

SERMON      XIII. 
The  Trial  of  Peter's  Love  to  Chrifl.  16S 

jfOHN  xxi.  15,  16,  17. — So  when  they  had  dined,  Jefus  faith  to 
Simon  Peter,  Simon,  &c. 

SERMON       XIV. 
Gifts  no  Certain  Evidence  of  Grace.  185 

Luke  x.  20. — In  this  rejoice  not  that  the  fpirits  are  fubject  • 
unto  ycuj  but,  Sec. 

SERMON      XV. 
Human  Characlers  Determined  only  by  Divine  Decifwn.  20O 

i  Cor.  iv.  3,  4. — But  with  me  it  is  a  very  fmall  thing  that  I 
Ihould  be  judged  of  you,  Sec. 


CONTENTS.  vij 

SERMON      XVI. 

Characters  will  be  Difclofed  and  Jfujlice  Awarded.  21 1 

i  Cor.  iv.  5.— Judge  nothing  before  the  time,  until  the  Lord 
come,  who  both  will  bring,  &c. 

SERMON       XVII. 
God  Willing  that  all  Menjltould  be  Saved.         224 
1  Tim.  ii.  4. — Who  will  have  all  men  to  be  faved.— 

SERMON       XVIII. 
Balak's  Inquiries  relative  to  the  Service  oj  God,  and 

Balaam's  Anfwer  briefly  conjidered.  24Q 

MlCAH  vi.  6,  7,  8. — Wherewith  (hall  I  come  before  the  Lord 
and  bow  myfelf  before  the  high  God  ?  &c. 

SERMON      XIX. 
Confejffing  Chrijl  an  Jndifpenfible  Duty.  256 

a  Tim.  ii.  12. — If  we  deny  him,  he  will  deny  us. 

SERMON       XX. 

The  Fear  which  terminates  in  the  Second  Death.     267 

Rev.  xxi.  8. — The  fearful — (hall  have  their  part  in  the  lake, 
which  burneth  with  fire,  &c. 

SERMON      XXI. 
The  Ends  of  Family  Injlitution,  with  O.bfervations  on 

the  Importance  of  Education.  282 

Mal.  ii.  15. — And  did  he  not  make  one  ?  Yet  had  he  the  refi- 
due  of  the  Spirit,  &c. 

SERMON      XXII. 

Parental  Duties  Conjidered  and  Urged— from  the  fame 

Text.  291 

SERMON      XXIII. 
The  Blejjfing  of  God  on  Filial  Piety.  304 

JER.  xxxv.  19. — Therefore  thus  faith  the  Lord— Jonadab,  the 
fon  of  Rechab  fhall  not  want  a  man,  &c. 

SERMON       XXIV. 
The  Char  abler  and  Supports  of  Widows  Indeed.     319 

1  Tim,  v.  5. — Now  flie  that  is  a  widow  indeed  and  defolate, 
trufteth  in  God,  &c. 


yiii  CONTENTS. 

SERMON      XXV. 

The  Good  Man  Ufeful  in  Life  and  Happy  in  Death.     33© 

Psal.  xxxvii.  37. — Mark  the  perfect  man  and  behold  the  up- 
right ;  for  the  end  of  that  man  is  peace. 

SERMON       XXVI. 

Departed  Saints  Fellow  Servants  with  thofe  on  Earth    344 

Rev.  xxii.  9. — I  am  thy  fellow  fervant,  and  of  thy  brethren  the 
prophets—. 

SERMON      XXVII. 

The  Subjecl  Continued.  355 

SERMON      XXVIII. 

The  Danger  of  Deviating  from  Divine  Inflitutions.      366 

Col.  ii.  8.— -Beware  left  any  man  fpoil  you  through  Philofo- 
phy  and  vain  deceit,  &c. 

SERMON       XXIX. 

The  Sins  of  Communities  Noted  and  Puniflied.  385 

Mat.  xxiii.  36.— Verily  I  fay  unto  you,  all  thefe  things  mall 
come  upon  this  generation. 


SERMON    I. 


the  Wisdom  of  God  in  the  means  used  to  prop- 
agate the  Gospel. 


i  Corinthians,  i.   27,  28. 

hit  God  hath  chosen  the  foolish  things  of  the  world  to  con- 
found  the  wise  ;  and  God  hath  chosen  the  weak  things  of 
the  zvorld  to  confound  the  things  which  are  mighty  :  and 
base  things  of  the  world,  and  things  which  are  despised* 
hath  God  chosen,  and  things  which  are  not,  to  bring  f 
nought  things  that  are.* 

HE  mercy  promifed  to  the  fa- 
thers" was  Chrift,  the  Savior. 
That  "  the  defire  of  all  na- 
tions mould  come,"  was  a 
prediction  of  his  incarnation  ; 
and  his  entrance  here  was  an- 
nounced by  a  heavenly  mef- 
fenger,  with,  "  Behold,  I  bring 
you    glad  tidings  of   great  joy— to  all    people." 

*  The  two  difcourfes  on  this  text  Were  originally  one,  and  preached  before 
Windham  kffociation,  atThomplon,  October Seflion,  1798.  **Jffi^J 
•f  the  ideas  which  they  contain,  may  have  been  fuggelled  byreading  ^  ^ v 
idencesof  Chriftianity  ;  but  as  the  author  had  not  that  book  in  hu  po*™ 
when  he  wrote  01*  this  fubjeft,  he  is  not  able  paiUeulaTly  to  giv«  qp»*  -» 
that  excellent  writer,  if  here  his  due<. 

B 


10       The  wifdom  cf  God  in  the  means       [Serm.  i. 

Yet  "  when  he  came  to  his  own,  his  own  received 
him  not  \"  To  many  he  hath  been  "  a  ftone  of 
Humbling,  and  a  rock  of  offence  \" 

The  defign  and  tendency  of  chriftianity  are 
moll  benevolent;  but  being  oppofed to  men's  lufts, 
which  rule  in  their  members,  all  the  malevolence 
of  depravity  hath  been  excited  againft  it..  Jews  and 
Gentiles  united  in  the  oppofition.  "  The  kings  of 
the  earth  flood  up  and  the  rulers  were  gathered  to- 
gether againft  the  Lord,  and  againft  his  Chrift — 
both  Herod  and  Pontius  Pilate,  with  the  Gen- 
tiles, and  the  people  of  Ifrael." 

The  Chriftian  religion  did  not  creep  into  the 
world  in  the  dark.  It  firft-  appeared  at  an  enlight- 
ened period,  and  among  the  moft  enlightened  of 
the  nations.  The  fciences  derived  from  conquered 
Greece,  had  been  improved  at  Rome,  and  com- 
municated to  its  dependencies.  Syria  was  then  a 
province  of  the  Empire.  Every  movement  in  Ju. 
dea  was  obferved  and  reported  at  the  metropolis. 
The  crucifixion  of  our  Savior  was  fanclionedby  a 
Roman  deputy  ;  and  the  perfecu  ted  Chriftians  were 
allowed  an  appeal  to  Caefar.  Soon,  therefore, 
did  the  religion  of  Jefus  make  its  way  to  Rome. 

The  power  of  Rome  had  alfo  reached  its  acme; 
and  as  the  fpirit  of  Chriftianity  was  diverfe  from 
that  of  the  world,  the  learning  and  power  of  the 
Empire  foon  combined  againft  it.  That  this  reli- 
gion would  becruihed  and  vanifh  away  as  a  dream 
of  the  night,  was  generally  expecled. 

Every  circumftance  feemed  to  indicate  fuch  an 
event.     Thofe  reputed  wife,  confidered  the  gofpe! 


Serm.  i.]  ufed  to  propagate  the  Go/pel  n 

fcheme  as  foolifhnefs  ;  and  the  inftruments  which  '; 
were  chofen  to  propagate  it  were  thought  to  be 
weak  and  contemptible.  It  was  alfo  obferved  to 
fpread  chiefly  amongthe  lower  orders  of  men,  who 
had  not  the  advantages  of  literature,  nor  been  in- 
itiated in  the  myfteries  of  jndaifm,  all  which 
ferved  to  inlpire  its  enemies  with  confidence,  that 
it  would  loon  come  to  nought. 

The  apoflle  takes  notice,  in  the  context,  of  the 
contempt  then  fo  generally  poured  on  Chriftianity, 
and  declares  the  wifdom  of  God  in  the  permiflion 
of  it.  He  alfo  predicts  the  triumph  of  the  crofs  ; 
efpecially  over  the  powers  then  combined  agaiuti 
it — predictions  which  were  afterwards  fulfilled  : 
For  thofe  powers  were  all  fubdued  and  humbled, 
and  Chrifi  and  the  gofpel  exalted.  The  Chriftian 
religion  was  openly  profefled,and  became  the  mod 
reputable  religion  in  many  countries  ;  particular- 
ly in  Syria  and  at  Rome  and  its  numerous  provin- 
ces ;  and  by  the  means  then  ordered  of  God.  This 
is/the  fpirit  of  the  text — God  hath  chofen  the  fool fi 
things  of  the  zvorld  to  confound  the  -wife,  and  the  weak 
things  of  the  world  to  confound  the  mighty,  £3c, 

In  difcuffing  the  fubjeel:,  we  fhali  coafider  the 
means  ufed  to  propagate  the  gofpel — the  oppofition 
wade  againjl  it— and  the  wifdom  of  God  in  the  choice. 
of  the  means  ;  which  will  bring  up  to  view  fome 
of  the  objections  which  have  been  made  againft 
the  truth  of  the  gofpel. 

In  treating  of  the  mean?  ufed  to  propagate  the 
gofpel,  we  pafs  over  the  preaching  and  miracles 
of  Chrift,  and  the  wonders  which  took  pUce  at  hi* 


12       The  wifdom  of  God  in  the  means      £Serm.  i. 

death  and  refurre&ion.  Thefewere  known  to  the 
Jews,  and  rendered  them  inexcufeablein  neglecting 
fo  great  falvation  ;  but  they  preceded  fending  the 
gofpel  to  the  gentiles, and  the  means  ufed  tofpread 
it  among  them.  The  apoftle  had  no  reference  to 
Chrift,  or  any  thing  done  or  fuffered  by  him,  when 
he  fpakeof  the  foolijh  and  weak,  and bafe  things,\iitd 
of  God,  to  confound  thofe  which  are  wife  and  mighty. 
He  fpake  only  with  reference  to  the  instruments 
which  were  chofen  to  carry  the  gofpel  abroad  and 
perfuade  the  nations  of  the  earth  to  receive  it. 

God  hath  all  creatures  at  his  command  ;  he 
hath  power  to  prefs  the  moll  reluctant  into  his 
fervice,  and  to  compel  them  to  bear  his  meffages, 
and  execute  his  orders;  as  we  fee  in  the  cafe  of 
Balaam  and  Jonah.  God  can  make  ufe  of  men 
to  this  end,  either  by  reconciling  them  to  himfelf, 
and  attaching  them  to  his  intereft,  or  by  overrul- 
ing their  corrupt  and  vicious  defigns  to  effect  his 
lioly  purpofes,  without  their  confent  or  knowledge. 
Moll  of  the  prophets  were  brought  into  his  views, 
and  made  defirous  to  honor  him.  Many  Pagan 
princes,  and  others,  who  knew  him  not,  were  yet 
made  inftrumental  in  doing  his  pleafure  and  exe. 
cuting  his  defigns.  The  divine  fovereign  never 
wants  for  agents  to  accomplifh  his  purpofes.  He 
fitteth  on  the  circle  of  the  heavens,  and  orders 
the  affairs  of  the  univerfe  in  fuch  a  manner  as  to 
do  his  pleafure.  "  None  can  ftay  his  hand." 
Whether  the  agents  which  he  employs  are  willing 
or  unwilling,  meanfo,  or  not,  is  of  no  importance 
relative  to  the  event.     "  His  purpofes  fland,  an4 


Serm.  i.[]  ufed  to  propagate  the  G  of  pel.  13 

the  thoughts  of  his  heart  to  all  generations/'  The 
attempts  of  creatures  to  reverfe  his  orders,  and 
defeat  his  decrees,  only  help  to  their  accomplifh- 
ment.  This  was  particularly  the  cafe  refpecling 
the  meafures  adopted  by  the  enemies  of  Chriftian- 
ity  to  prevent  its  fpreading  in  the  world. 

The  perfons  chofen  of  God  and  fent  forth  to 
propagate  the  religion  of  Chrift,  were  fuch  as  hu- 
man wifdom  would  have  judged  very  unfuitable. 
Twelve  poor,  defpifed,  illiterate  men,  were  called 
to  be  apoftles  ; — mod  of  them  were  fifhermen. 
One  was  a  publican  ;  a  collector  of  the  Roman 
tribute,  which  had  been  impofed  on  the  Jews  as  a 
conquered  people.  An  employment  fo  odious, 
that  vile  perfons,  regardlefs  of  character,  would 
pnly  accept  it.  Such  men  we  Ihould  judge  ex- 
ceedingly unfit  for  minifters  of  religion,  and  not 
likely  to  fucceed  in  making  converts  to  it.  Yet 
fuch  were  thofe  who  were  appointed  of  God,  to  be 
prime  minifters  in  the  Chriftian  church  !  Such 
the  men  who  were  fent  forth  to  change  the  form 
and  adminiftration  of  Judailm,  and  overthrow 
the  fyftems  of  Paganifm,  rendered  venerable  by  1 
general  eftablifhment,  and  the  religious  reverence 
of  ages.  The  Jews'  religion  was  from  God  ;  who 
had  given  abundant  evidence  of  its  divine  origin. 
This  Chrift  came  not  to  deftroy.  But  its  external 
adminiftration  was  to  be  changed  ;  and  in  the  ap- 
prehenfion  of  mod  of  thofe  who  profefled  it,  it 
was  no  lefs  oppofed  to  the  gofpel  fcheme,  than 
Paganifm.  No  others  had  greater  enmity  to 
Chriftianity  than  the  Jews,  or  entered  into  the  op- 


14       ThewifdomofGgdinthemeans     [Serm.  l. 

pofition  with  warmer  zeal.  They  commonly 
itood  foremoft,  and  ftirred  up  the  Gentiles  againlt 
it,  and  often  with  fuccefs. 

In  treating  of  the  means  ufed  to  propagate  the 
gofpel,  we  may  obferve  the  powers  imparted  to 
thofe  who  were  employed  in  the  work.  Thefe 
were  not  fuch  as  human  wifdom  would  have 
chofen.  "  Their  weapons  were  not  carnal,  though 
mighty  through  God,"  They  had  none  at  their 
command, prepared  to  punifh  thofe  who  wouldnofc 
receive  them,  or  the  doctrines  which  they  inculcated 
— none  to  retaliate  injuries  done  them.  To  abufe 
they  had  nothing  to  oppofe,  except  a  patient  ex, 
hibition  of  his  temper,  who  "  when  he  was  revil- 
ed, reviled  not  again,  when  hefuffered  threatened 
not,  committing  himfelf  to  him  who  judgeth 
righteoufly/'and  praying  for  his  murderers  on  the 
crofs. 

False  religions  have  often  been  propagated  with 
the  fword — particularly  that  of  Mahomet,  and 
the  Romifh  corruptions  of  Chriftianity.  Thefe, 
efpecially  the  latter,  were  urged  with  every  fpecies 
of  cruelty — a  mode  of  attempting  to  profelyte, 
evincive  of  human  folly.  Arguments  totally  di- 
verfe  are  requifite  to  enlighten  the  mind  and  pro- 
duce conviction  of  a  divine  million.  With  thefe 
came  the  apoftles  of  the  Lamb.  They  were  "  en- 
dowed with  power  from  on  high ;"  and  forbidden 
of  their  Lord  to  enter  on  their  miniflry  until  it 
was  conferred  upon  them.  This  was  accomplished 
on  the  day  of  Pentecoft. 


Serm.  l.]  ufed  to -propagate  the  Gofpel  15 

They  had  been  previoufly  convinced  of  Chrift's 
truth.  They  feemed  indeed  to  waver  when  he 
fuffered,  but  his  refurreaion,  the  opportunities 
which  they  had  with  him  after  that  event,  and  his 
afcenfion,  which  they  had  witneffed,  muft  have 
removed  every  doubt.  But  this  did  not  qualify 
them  for  their  work.  It  did  not  furnifh  them 
with  means  to  convince  others,  who  had  not  wit- 
neffed thofe  things.  But  when  the  Holy  Ghotl 
came  upon  them,  on  that  memorable  occafion, 
they  were  furnilhed.  The  gift  of  miracles  was 
then,  more  abundantly  than  before,  imparted  to 
them.  In  fome  refpefts,  new,  and  very  neceffary 
communications  were  then  made  to  them — partic- 
ularly that  of  fpeaking  with  tongues,  which  at 
once  carried  evidence  of  their  divine  miflion,  and 
enabled  them  to  "  go  into  all  the  world  and  preach 
the  gofpel  to  every  creature."  This  was  the  order 
of  their  Lord,  but  devoid  of  this  gift  they  could 
not  have  obeyed  it. 

•  This  gift,  as  imparted  to  them,  feems  to  have 
carried  greater  evidence  of  their  truth,  than  their 
barely  fpeaking  all  languages.  Men  out  of  every 
nation  heard  them  fpeak  on  the  day  of  Pentecoft, 
"  every  man  in  his  own  tongue  !"  Therefore  were 
they  amazed,  and  convinced  that  theapoftles  were 
fent  of  God  and  that  the  gofpel  was  of  heavenly 
derivation. 

Those  heralds  of  gofpel  grace  were  alfo  infpired 
with  courage  to  fpeak  bo'ldly  in  the  name  and 
caufe  of  Chrift,  nothing  terrified  by  their  enemies; 
and  "  when  brought  before  kings   and   rulers  for 


16      The  wijdom  of  God  in  the  means     [Serm.  t* 

his  fake,  a  mouth  and  wifdom  were  given  them, 
which  all  their  adverfaries  were  unable  to  gainfay 
or  refift." 

Such  were  the  means  iifed  of  God  to  propagate 
the  gofpel — fuch  the  agents  whom  he  employed 
and  fuch  their  qualifications. 

We  are  next  to  confider  the  oppofition  which 
was  made  to  its  propagation. 

Various  circumftances  combined  the  world  a- 
gainft  it.  So  far  as  Chriftianity  prevailed,  every 
other  religion  muft  fall.  No  other  could  (land 
in  connexion  with  it.  The  Jewifh  was  not  to  be 
overthrown  ;  but  fuch  changes  were  to  take  place 
in  its  outward  form,  that  thbfe  who  did  not  know 
it  to  be  typical  of  abetter  difpenfation,  confider- 
ed  it  as  included  in  the  general  profcription  ;  as 
doomed  to  deftru&ion  if  Chriftianity  prevailed. 
Againfl  Stephen  that  was  a  principal  charge — "  We 
have  heard  him  fay,  that  this  Jefus,  fhall  change 
the  cuftoms  which  Mofes  hath  delivered  us." 

The  different  fy items  of  Paganifm  were  not  op- 
pofed  to  one  another,  as  they  were  to  that  of  the 
gofpel.  They  admitted  a  plurality  of  Gods — 
fome  fuperior — others  fubordinate.  They  confid- 
ed them  not  only  as  holding  different  ranks,  but 
as  reigning  over  different  countries  and  nations. 
If  one  of  their  fyflerns  was  true  another  might  be 
fo.  But  Chriftianity  admitted  only  "  one  God, 
and  one  Mediator  between  God  and  man,  the  mart 
Chrifl  Jefus."  It  declared  that  all  others  who  had 
been  called  Gods  and  worfliiped  as  fuch,  were  not 
Gods — that  thofe  who  faciificed  to  them,  facrificed 


Sbrm.  i.]         ufed  to  propagate  the  Gcfpel.  17 

to  demons— and  it  denounced  utter,  eternal  ruin 
againft  thofe  who   did  not  forfake   them   and  ac- 
knowledge Jehovah.     Thofe    peculiarities,    apart 
from  the  nature  of  this  religion,  which  is  oppofed 
to  the  lulls  of  men  which  rule  in  their  members, 
would,    of    courfe,  unite   the   world   againft  it. 
Thofe  of  every  other  religion  would  make  a  com- 
mon intereft  in  oppofing  this,  which  had  fellow- 
ship with  none  of  them,  but  tended  to  their  entire 
fubverfion  and  utter  ruin.     And  it  is  a  facl:,  that 
the  world  did  unite  againft  the  religion  of   Jefus, 
and  againft  thofe  whom  he  had  appointed  to  in- 
culcate it.     Chriftianity  then  appeared  devoid  of 
fupport — the  opposition  to  have    every   thing  on 
its   fide.        Chrift's  followers    were  a  little  flock, 
deftitute  of  power  or  learning,  and  in  the  world's 
view  utterly  contemptible.    Rome,  the  miftrefs  of 
the  world,  had  reached  the  fummit  of  her  great- 
nefs  ;  and  fhe  foon   turned  all  her  power  againft 
the  feeble  band,  who  were  laboring  to  diffufe  the 
knowledge  of  Chrift,  and  calling  men  from  dumb 
idols,  to  ferve  the  living  God. 

To  the  eye  of  man  how  unequal  the  conteft  ? 
Had  not  thofe  followers  of  the  Lamb  been  affur- 
ed  that  their  redeemer  lived — that  he  was  divine — 
thathe  was  with  them,  and  would  be  with  them,  they 
would  have  declined  a  conteft  with  thofe  before 
whom  the  world  trembled.  But  they  entered,  un- 
difmayed  on  the  work  affigned  them,  went  through 
with  and  completed  it  !  They  profpered  in  that  to 
which  they  were  fent.  This  had  never  been  done 
had  not  God  been  with  them  ;  for  none  of  the  ad- 
vantages pofleiTed  by  their  enemies  were  negle&ed, 
C 


i8       The  zvifdom  of  God  in  the  means      [Serm.  i« 

The  firft  effects  of  enmity  to  Chriftianity  were 
directed  againll  Chritl's  perfon.  He  had  been  for 
iome  time  teaching  and  doing  miracles  in  Judea, 
and  numbers  had  attached  themfelves  to  him. 
They  confidered  him  as  a  prophet  mighty  in 
"  word  and  deed."  Some  who  witneffed  his 
mighty  works,  exclaimed,  "  When  Chrift  cometh 
will  he  do  more  miracles  than  thefe  which  this  man 
hath  done  ?"  Others,  "  Is  not  this  the  Chrift  ?" 

These  movements  among  the  Jews  drew  the  at- 
tention of  their  rulers,  and  raifed  them  to  oppofi- 
tion.  A  humble,  fuffering  Savior,  did  not  fuit 
their  pride  and  lufl  of  power.  They  looked  for  a 
temporal  deliverer,  who  would  lead  them  to  victo- 
ry, and  fubdue  under  them,  the  powers  which 
held  them  in  fubjeftion.  No  other  would 
they  receive  as  the  Meffias.  As  foon,  there- 
fore, as  the  fame  of  Jefus  began  to  fpread  a- 
broad,  and  numbers  treated  him  with  reflect, 
they  refolved  to  deflroy  him.  At  the  feaft 
of  the  pafTover,  which  called  all  the  males  of  If- 
rael  to  Jerufalem,  they  caufed  him  to  be  appre- 
hended— tried  him  in  their  great  council — con- 
demned him  to  death,  and  importuned  the  Roman 
governor  to  fentence  him  to  the  crofs,  as  a  rebel  a- 
gainft  Caefar.  The  charge  was  not  fupported — 
Chrift  did  not  afpire  to  temporal  dominion — "his 
kingdom  was  not  of  this  world."  The  governor 
declared  him  not  guilty.  Had  Chrift,  like  the  A- 
rabian  deceiver,  which  afterwards  arofe,affumed  the 
fword,  marked  his  way  with  blood  and  carnage,  the 
jews  would  have  bid  him  welcome,  and  flocked  to 


Serm.  l.]         ufed  to  propagate  the  Go/pel.  19 

his  ftandard.  Then  he  might  have  been  denominat- 
ed a  rebel  againft  Casfar.  But  nothing  of  this  na- 
ture was  found  upon  him.  Therefore  were  the  Jews 
his  enemies  ;  but  the  imperial  magi  (Irate  "  found 
no  fault  in  him  j"  though  perfuaded  to  confent 
to  his  death. 

But  though  fuch  were  the  temper  and  views  of 
the  Romans  refpecling  Chrift,  at  the  time  of  his  Of- 
ferings, they  were  different  when  his  minifters 
went  forth  to  fet  up  his  religion.  When  the 
nature  of  Chriftianity  was  difcovered,  and  it 
appeared  oppofed  to  Paganifm,  and  tending  to  its 
defl ruction,  the  Roman  chieftains,  who  had  been 
taught  to  venerate  their  Gods,  and  claimed  to 
be  high  prielb  of  the  national  religion,  entered 
with  zeal  into  the  views  of  Chrift's  enemies,  and 
reared  the  ftandard  againft  his  followers.  All 
their  powers  were  exerted  to  cruih  the  caufe  of  thq 
divine  Immanuel.  Ten  general  perfecutions  are 
faid  to  have  been  raifed  againft  the  Chriftians  ; 
and  myriads  of  the  faithful  to  have  been  facrific- 
ed  to  heathen  malice  and  bigotry. 

Neither  were  thefe  the  only  enemies  of  Chrift. 
The  learning  of  the  age  was  applied  to  confound 
his  followers.  The  fophiftry  of  Grecian  meta- 
phyfics  directed  againft  his  unlettered  difciples. 
Who  could  have  expected  Chrifl's  little  flock, 
devoid  of  every  worldly  advantage,  to  have  main- 
tained their  ground  againft  fuch  formidable  ene- 
mies ?  Who,  judging  by  the  rules  of  man's  judo-, 
xnent,  have  entertained  afufpicion  that  they  would 
not  foon  be  driven  from  the  field  ?    But   theijj 


20  The  wifdom  of  God,  &c.  [Serm.  i„ 

caufe  was  that  of  God.  Heaven  was  on  their  fide. 
"  In  vain  did  the  heathen  rage  and  the  people 
imagine  vain  things.  He  who  fitteth  in  the  hea- 
vens, laughed  ;  the  Lord  had  them  in  derifion/' 


SERMON    II. 


$he  Wisdom  of  God  i 'n  the  means  nfed  jor  prop- 
agating the  Gospel. 


i  Corinthians   i.   27,  28. 

But  God  hath  chosen  the  foolish  things  of  the  world  to  con- 
found the  wise  ;  and  God  hath  chosen  the  weak  things  of 
the  world  to  confound  the  things  luhich  are  mighty  ;  and 
base  things  of  the  world,  and  things  which  are  despised, 
hath  God  chosen,  and  things  which  are  not,  to  bring  to 
nought  things  that  are. 

J.N  the  preceding  difcourfe  we  took  a  fummary 
view  of  the  means  ufed  of  God  to  propagate  the 
gofpel,  and  of  the  oppofition  made  to  its  propa- 
gation. 

We  are  now  to  confider  the  wifdom  of  God  in 
the  choice  of  means  to  this  end  ;  which  will  bring 
up  to  our  view  fome  of  theobje&ions  which  have 
been  made  againft  the  truth  of  the  gofpel. 

That  the  gofpel  is  from  God,  and  the  means 
ufed  to  propagate  it  of  his  appointment,  are  from 

fundry    confiderations,     apparent particularly 

from  the  miracles  wrought  by  Chrift  and  by  his 
difciples,  who  went  forth  in  his  name.  Conclu- 
sive was  the  reafoning  of  Nicodemus — "  Rabbi, 
we  know  that  thou  art  a  teacher  come  from  God  ; 


22       The  wifdom  of  God  in  the  means     [Serm.  2, 

for  no  man  can  do  thefe  miracles  that  thou  doeft, 
except  God  be  with  him."  God,  who  is  perfect 
in  wifdom,  would  choofe  no  improper  or  unfuita- 
ble  means.  Their  wifdom  might  not  at  firft  ap- 
pear to  men.  It  did  not  at  firft  appear.  The 
world  cried  folly  and  weaknefs.  But  "  the  fool- 
ifhnefs  of  God  is  wifer  than  men  ;  and  the  weak« 
nefs  of  God  is  ftronger  than  men." 

In  God's  hand  any  means  are  fufficient  to  ef- 
fect his  defigns.  The  rod  of  Mofes,  when  ftretch- 
ed  out  by  divine  order,  availed  to  bring  all  thofe 
plagues  on  Egypt,  by  which  God  made  himfelf 
known  and  feared.  When  Ifrael  left  that  land,  it 
availed  to  open  them  a  pafTage  through  the  fea  ; 
and  afterwards  to  bring  back  its  waters  to  the  def- 
truciionof  their  enemies. 

Could  we  fee  no  fitnefs  in  divine  appointments, 
we  mould  remember  that  "  we  are  of  yefterday 
and  know  nothing,"  and  not  dare  to  arraign  di- 
vine wifdom,  or  charge  folly  on  God.  But  in  the 
cafe  before  us,  his  wifdom  is  in  many  refpe&s  dif- 
cernable,  as  will  appear  from  a  confideration  of 
fome  of  the  obje&ions  which  are  made  againft  the 
gofpel,  and  againft  the  means  appointed  of  God  to 
propagate  it. 

One  of  the  objections  is  taken  from  the  fup- 
pofed  unfuitablenefs  of  the  means.  Confidered 
in  itfelf  this  made  an  objection.  It  is  faid  the  all- 
wife  God  would  not  have  appointed  them-1— that  to% 
appoint  a  company  of  poor,  defpifed,  ignorant 
fifhermen,  as  prime  minifters  of  a  religion,  is  fuffi- 
cient to   prove  that  it  is  not  from  God,   who  al- 


Serm.  2.]  ufed  to  propagate  the  GofpeL         23 

ways  ufeth  the  beft  means  and  moft  fuitable  in- 
ftruments. 

It  is  not  ftrange  that  this  mould  have  been  ob- 
jected at  the  beginning  of  the  gofpel  day,  be- 
fore any  effect  of  the  apoftles  labors  appeared. 
It  is  a  natural  objection  for  the  proud,  who  thought 
themfelves  the  beft  judges  of  wifdom  and  propriety, 
to  have  made  at  that  day.  But  it  comes  with 
an  ill  grace  from  modern  infidels,  who  cannot  de- 
ny that  Chrillianity  triumphed  over  the  power  and 
learning  of  the  world  combined  againft  it,  though 
fuch  means  only  were  ufed  to  propagate  it — fuch 
weak  inftruments  employed  in  it.  Naaman,  the 
Syrian,  reafoned  atfirft  like  one  of  thefe  objectors, 
but  the  fuccefs  which  attended  the  prophets  direc- 
tions convinced  him  of  his  error.  Why  has  not 
the  fame  the  like  effect  on  thefe  ?  Surely,  "  had 
this  counfel  been  of  men,  it  would  have  come  to 
nought."  Under  the  circumftances  in  which 
Chriftianity  made  its  appearance,  it  would  have 
been  eafily  overthrown  ;  but  the  power  of  the 
world  could  not  overthrow  it,  or  prevent  it  from 
fpreading  far  and  wide.  It  continued — it  profper. 
ed — and  every  oppofing  fyftem  fell  before  it. 
Means  and  inftruments  which  human  wifdom 
would  have  judged  moft  fuitable,  could  have  done 
no  more.  The  fuccefs  of  mealures  in  a  contefl 
like  this,  proves  their  fitnefs. 

Under  this  head  it  is  further  objected  that  the 
firft  minifters  of  the  gofpel  were  ignorant  of  the 
arts  andfciences  cultivated  by  the  polifhed  nations 
of  the  age — that  therefore,  they  were  defpifed,  ef- 
pecially  by  the  Greeks. 


24      The  zvifdom  of  God  in  the  means      [Serm.  2; 

Despised  they  might  be  by  thofe  who  "  profef- 
ling  themfelves  wife  had  become  fools."  Yet 
they  had  all  the  knowledge  which  their  work  re- 
quired imparted  to  them  from  above.  The  lan- 
guage of  the  fchools  would  have  been  ill  adapted 
to  the  fimplicity  of  the  gofpel.  It  would  have 
been  unintelligible  to  many  of  thofe  to  whom  the 
gofpel  was  fent.  The  gofpel  offers  falvation  to 
the  unkarned,  equally  as  to  the  learned — mould 
be  expreffed,  therefore,  in  language  eafy  to  be  un- 
derstood. Had  the  apoftles  and  evangelifts  ufed 
theabftrufe  language  of  the  fchoolmen,  to  many 
they  would  have  fpoken  in  an  unknown  tongue. 
Had  the  fcriptures  been  written  in  fuch  language, 
they  would  have  been  much  more  obfcure  than 
they  now  are. 

Though  the  gofpel  is  plainly  written,  it  may  be 
rendered  dark  and  myfterious,  by  a  metaphyfic 
drefs.  It  is  a  peculiar  excellency  of  the  fcriptures 
that  they  are  mofliy  written  in  the  plain  language 
of  common  fenfe — fo  plainly,  that  "  he  may  run 
who  readeth  them." 

Two  of  the  New  Teflament  writers  were  men 
of  letters,  Paul  and  Luke  ;  and  we  find  more  ob- 
icurity  in  their  writings,  efpecially  thofe  of  the 
former,  occafioned  by  allufions  to  the  fciences 
and  ufages  of  the  age,  than  in  the  other  writers  of 
that  holy  book.  The  Apocalypfe  is  indeed  ab- 
ftrufe,  but  this  is  not  occafioned  by  the  language, 
which  is  plain,  but  by  the  fubjecl.  That  book  is 
chiefly  prophetic;  and  therefore  expreffed  in 
the  metaphors  of   prophetic    ftyle.     Prophecy  is 


Srrm.  a.]         ufed  to  propagate  the  Go/pel.  25 

not  generally  defigned  to  be  fully  underftood,  till 
explained  by  the  accomplifhment. 

To  take  occafion  from  thofe  who  might  object; 
to  the  illiterate  charafter  of  primitive  gofpel  min. 
ifters,    a  Paul,    and  a  Luke  were    found  among 
them  ;  but  neither  of  them  was  among  thofe  firft 
called  to  the  Chriftian  miniftry.     Thofe  firft  fent 
forth  to  preach  the  gofpel  were  unlearned   men. 
The  great  truths  of  the  gofpel  had  been  taught,  and 
many  had  received  them  before  thefe  (efpecially 
St.  Paul)  had  become  believers — that   the  faith  of 
the  firft  followers  of  Chrift,  might   appear,  "  not 
to  ftand  in  the  wifdorh  of  men,  but  in   power  of 
God." 

Had  the  primitive  miniftry  been  learned  philo- 
fophers,or  renowned  rhetoricians,  fufpicions  mighe 
have  arifen  that  mankind  had  been  deceived,  that 
they  had  been  bewildered  by  the  fubtilty  of  fcience, 
or  charmed  by  the  fafcinating  power  of  eloquence, 
into  the  belief  of  a  fcheme  which  they  did  notun- 
derftand\  This  cannot  be  fufpetled  when  the  char- 
acter of  the  firft  Chriftian  minifters  is  confidered, 
and  the  progrefs  which  had  been  made  in  propa- 
gating the  gofpel,  before  any  of  the  learned  were 
joined  as  their  afliftants  in  the  work. 

The  propriety  of  the  gofpel  method,  may  be 
farther  argued  from  the  nature  of  the  gofpel, 
Wifdom  of  words  is  not  neceffary  to  communicate 
gofpel  truths,  of  deep  penetration,  fufficiently  to 
underftand  them.  It  was  a  remark  of  the  apoftle 
"  that  not  many  wife  men  after  the  fleih,  not  many 
mighty,  not  many  noble,  were  called."  The  fame 
D 


26       The  zcifdom  of  God  in  the  means     [Serm.  2. 

observation  may  yet  be  made.  People  of  plain 
common  fenfe  more  often  receive  the  gofpel,  and 
favor  the  things  of  true  religion,  than  thofe  who 
affect  fuperior  powers,  and  to  underftand  all 
myfteries.  Thofe  who  are  wife  in  their  own  imag- 
inations, often  reject  the  counfel  of  God  againft 
themfelves,  and  put  from  them  offered  falvation. 
The  manner  in  which  the  apoflles  and  their 
fellow  laborers  preached  the  gofpel,  hath  alfo  been 
objected  to  as  unwife.  Their  preaching  was  chief- 
ly a  plaift  unaffected  exhibition  of  truth,  laid  be- 
fore thofe  who  heard  them,  and  left  with  them. 
To  produce  faith  in  Chrift,  they  declared  the 
time,  place  and  circumftances  of  his  birth,  refer- 
ring to  the  prophecies  which  foretold  them — de- 
clared the  concurring  teftimonies  of  angels  and 
infpired  perfons,  who  gave  witnefs  for  him — ex- 
hibited fketches  of  his  life — his  teaching — his  mir- 
acles— declared  his  prediQion  of  his  own  death, 
with  the  manner,  time,  and  place — alfo  of  his  ref- 
urrection on  the  third  day,  and  the  fulfilment  of 
thofe  predictions.  They  referred  to  his  foretelling 
Peter's  fall  and  recovery  ;  Judas'  treachery  and 
end,  with  the  events  which  followed — they  refer, 
red  alfo  to  Chrill's  teaching  and  miracles — to  thofe 
which  attended  his  fufferings  and  refurrection — 
thev  adduce^  the  evidence  which  they  had  of  his 
death  and  refurrection — declared  the  opportuni- 
ties which  they  had  with  him  after  his  paflion — 
theinO.ructions  they  received  from  him — the  orders 
which  he  gave  them,  and  his  afcenfion  from  the 
mount  of  Olives,  of  which  they  were  witneffes, 
"confirming  their  words  with  figns  following." 


$erm.  2.]  ujti  to  propagate  the  Go/pel,        27 

To  perfuade  men  to  receive  and  obey  the  gof- 
pel, tbey  declared  the  confequences  to  thofe  who 
received,  and  to  thofe  who  rejected  it — that  the 
fame  Jefus  who  had  died  on  the  crofs,  was  appoint, 
ed  by  the  Father,  "  to  be  the  Judge  of  quick  and 
dead — that  he  would  come  again  in  like  manner 
as  he  had  gone  away — that  all  mankind  muft  ap- 
pear before  his  judgment  feat  to  give,  an  account 
of  themfelves,  and  receive  the  deeds  done  in  the 
body,"  that  thofe  who  flee  for  refuge  to  the  hope  of 
the  gofpel,  will  find  mercy,  and  be  made  forever 
happy  with  God,  but  thofe  who  neglect  the  gofpel 
will  be  fent  away  into  everlaliing  puniihment. 

Such  interefting  truths,  thofe  minifters  of 
Chrifi;  laid  before  mankind,  and  left  with  them 
for  their  confideration.  But  they  ufed  no  rheto- 
ric to  imprefs  them.  Neither  did  they  appeal  to 
the  paffions  of  their  hearers  ;  in  which  they  fol- 
lowed the  pattern  fet  them  by  their  Lord, 
who  "  did  not  (hive,  nor  cry,  nor  caufe  any  man 
to  hear  his  voice  in  the  ftreets."  With  onlv  a  fair 
flatement  of  thefe  truths,  accompanied  with  the 
offer  of  "  mercy  and  grace  to  help  in  time  of 
need,"  they  left  mankind  to  choofe  for  themfelves 
and  abide  the  confequences. 

This  fome  have  thought  an  improper  manner  of 
calling  men  into  the  kingdom  of  Chrift  ;  that  had 
they  been  more  pathetic  in  their  addrerTes,  and 
more  argumentative  in  their  applications,  they 
would  have  labored  with  more  effe6f. ;  that  this 
plain  and  fimple  method  is  unworthy  of  God,  and 
not  likely  to  be  from  him. 


2  8      The  wifdom  of  God  in  the  means       [Serm.  2. 

If  we  confider  the  nature  and  defign  of  Chrif- 
iianity,  fuch  objections  will  have  little  weight. 
It  is  not  the  defign  of  heaven  to  compel  men  to 
obey  the  gofpel,  or  to  drive  them  to  an  unwilling 
fubmiffion  to  Chrift.  If  an  exhibition  of  gofpel 
truih  and  beauty,  and  the  confequences  of  receiv- 
ing or  rejecting  its  overtures,  are  difregarded  j  if 
men  refufe,  by  thefe  means  to  be  perfuaded,  they 
are  left,  and  the  confequences  follow.  To  people 
of  fober  fenfe,  this  method  appears  rational.  It 
is  not  probable  that  thofe  who  are  not  thus  prevail- 
ed with  to  embrace  the  gofpel,  would  in  any 
other  way  be  made  Chriftians  indeed.  People  who 
are  frightened  into  religion  feldom  perfevere. 
Neither  do  thofe  whofe  paffions  are  fo  inflam- 
ed that  they  appear,  for  a  time,  in  ecftafies. 
When  their  paffions  fubfide,  they  grow  cool,  and 
their  religion  dies.  If  the  great  truths  of  religion, 
laid  before  men,  as  was  done  by  Chrift  and  his  a- 
poftles,  do  not  avail  to  render  them  rationally  and 
lincerely  religious,  little  value  is  to  be  put  on 
thofe  heats  of  imagination,  which  produce  tempo- 
rary raptures,  and  fet  fome  on  fire  in  religion. 
Such  ardent  love  doth  not  abide  ;  it  foon  cools, 
and  commonly  leaves  thcfe  who  had  been  the 
fubje&s  of  it  no  better  than  it  found  them,  and 
but  too  often  much  worfe. 

But  while  fome  object  to  the  fimplicity  of  the 
gofpel,  and  to  the  plain  language  and  addrefs 
of  the  primitive  miniftry,  others  are  offended  at 
the  myPenes  in  /he  Chriflian  fyftem.  "  Who 
can  under  Hand  fome  things  contained  in  what   is 


Serm.  2.]  vfed  to  propagate  the  Gcfpel,         2$ 

called  a  revelation  ?  And  what  valuable  ends  can 
be  anfwered  by  a  revelation  which  is  unintelligi- 
ble ?    fay  thefe  objectors. 

But,  thofe  points  in  the  Chriftian  fcheme, 
which  are  too  deep  for  human  comprcheniion,  do 
not  relate  to  practice.  All  required,  in  relation 
to  them,  is  an  aflent  to  their  truth,  on  the  credit 
of  God's  word,  This  is  neither  difficult  nor  un. 
reafonable. 

Perhaps  with  only  human  powers,  it  may  be 
impolhbie  to  comprehend  thofe  lubjecls  which  are 
left  myfterious  in  divine  revelation  ;  but  are  they 
incredible  if  God  hath  declared  them  ?  Few  would 
be  the  articles  of  our  creed,  did  we  admit  the  be- 
lief of  nothing  which  we  do  not  underftand.  We 
carry  myfteriesin  ourfelves.*  We  are  compound- 
ed of  foul  and  body,  but  who  explain  the  connex- 
ion ;  tell  us  the  effence  of  either  the  one  or  the 
other,  or  define  the  principles  on  which  the  foul 
commands  the  body  ?  We  are  loft  in  ourfelves, 
and  in  all  the  objects  which  furround  us. 

Whatever  God  hath  declared,  we  are  bound 
to  believe  becaufe  he  hath  declared  it  •  and  what- 
ever he  hath  enjoined,  we  are  bound  to  do  becaufe 
he  hath  enjoined  it,  though  the  reafons  of  his  in- 
junctions may  not  be  revealed.  God  is  under  no 
obligations  to  explain  matters  to  us.  "  God  is 
greater  than  man.  Why  doft  thou  flrive  with  him  ? 
He  giveth  not  account  of  his  matters." 

Others  objeel  becaufe  the  Gofpel  is  not  fent  to 
all  nations.  That  God  fhould  be  fuppofed  to 
communicate  it  to  fome,  and  not   to  others,  they 


30     The  zoifdom  of  God  in  the  means      [Serm.  2. 

allege  to  be  unreafonable,  and  fufficient  to  def- 
troy  its  credit ;  efpecially,  as  the  book  which 
claims  to  be  a  revelation  teacheth  that  "  there  is 
no  refpect.  of  perfons  with  God." 

That  God  makes  his  creatures  to  differ  re- 
fpe&ing  talents  and  advantages,  is  a  truth  not  to  be 
denied.  Thofe  who  on  this  account,  object  to  the 
truth  of  the  gofpeS,  will  not  deny  it.  If  God 
makes  differences  refpefting  every  thing  elfe,  why 
not  refpecling  religion  ?  Where  is  the  injuflice  or 
impropriety  of  trying  fome  with  gofpel  advanta- 
ges ;  others  only  with  the  light  of  nature  ?  If  re- 
quirements vary  with  betruftments,  none  have 
reafon  to  complain  ;  and  that  this  is  the  cafe  is 
plainly  the  language  of  revelation.* 

With  equal  reafon  might  the  hand   of  God  in 
creation  be  denied,  becaufe  different   grades    are 
found  among  creatures,  and  fome  have  greatly  the 
advantage  over   others  ;  and  in    providence   be- 
caufe its  diflributions  are   unequal.     That  thefe 
inequalities    are  obfervable,   and  that   they     are 
the  work   of    God,  will  be  acknowledged   by  all 
who   believe   the  being   of  a  God,    and  his  prov- 
idential government.     If  any  are  difpofed  to  call 
thefe  in  queftion,  we  turn  from  them.     To  reafon 
with  them  would  be  in  vain.     "  That  which  may 
be  known   of  God  is  manifefl  in  them;  for   God 
hath   fhewed  it   unto  them.       For    the   invifible 
things  of  him,  from  the  creation  of  the  world,  are 
clearly  feen,  being  underftood  by  the  things   that 
are  made,  even  his  eternal  power  and  Godhead  j 
fo  that  they  are  without  excufe." 

*Vid.  Difcouifs  on  Romans,  ii.  li. 


Serm.  2.]  vfii  to  propagate  the  Go/pel,  31 

A  scoffing  age  may  cry  out  againft  Chrifliani- 
ty.  Tofomeitmay  be  a  "  Humbling  block ;  to  oth- 
ers foolifhnefs."  Men  may  exclaim  againft  thegofpel, 
and  againft  the  do&rines  and  duties  of  it,  and  the 
means  which  have  been  ufedof  God  to  propagate 
it.  Still  "  the  foolifhnefs  of  God  is  wifer  than 
men,andtheweaknefs  of  God  is  ftronger  than  men." 
So  it  hath  been  in  times  paft  ;  fo  it  will  be  in  times  to 
come.  Thefoolijh,  the  weak  and  bafe  things  of  the 
world,  have  confounded  and  brought  to  nought,  all  the 
world  termed  wife,  and  great,  and  mighty. 

Imperial  Rome  at  the  fummit  of  her  greatnefs, 
could  not  crufh  the  caufe  of  him  who  died  on  Cal- 
vary !  "  Had  this  counfel  or  work  been  of  men,  it 
would  have  come  to  nought/*  Probably  the 
name  of  Jefus,  would  long  ere  now  have  perifhed 
from  the  earth.  But  all  his  enemies  could  do 
nothing  effectually  againft  him.  -  They  could  on. 
ly  do  "  what  God's  counfel  had  determined  to  be 
done. 

Christianity  hath  (till  its  enemies  ;  of  the 
fame  character  with  thofe  of  old.  They  have  o- 
verthrown  the  faith  of  fome.  Others  they  may 
feduce.  That  "  fcoffers  mould  arife,  in  the  laft 
days  walking  after  their  own  lulls  ;  that  fome 
ihould  deny  the  Lord  that  bought  them,  and  that 
many  mould  follow  their  pernicious  ways,"  were 
foretold  by  an  infpired  apoitie,  and  "  they  turn  to 
us  for  a  teflimony." 

We  are  called  a  Chriftian  people.  "  If  we  be- 
lieve the  gofpel,  happy  are  we  if  we  obey  it." 
The  generality  profefs  to  believe  it.     But  how  is  it 


g2  The  rvifdom  of  God,  (3c.  \_ Serm.  2, 

received  ?  Do  not  many  neglect  it  ?  Do  not  fome 
who  aftent  to  its  truth,  "go  their  way  to  their 
farms,  or  their  merchandize,"  regardlefs  of  it, 
neither  confefTing  Chrift  before  men,  nor  feeking 
an  intereft  in  him  ? 

If  the  gofpel  is  from  God,  to  fuch  negleclers  of 
the  grace  it  offers,  it  muft  be  "  a  favor  of  death 
unto  death  !"  And  is  not  their  number  great? 
Doth  it  not  increafe  from  year  to  year,  from  age  to 
age  ?  To  thofe  who  are  taken  up  with  fenfual  pleaf- 
ures,  and  with  mindingonly  earthly  things,  St.  Paul 
would  fay  "  even  weeping  you  are  enemies  to  the 
crofs  of  Chrift,  and  your  end  will  be  deftruction." 

Let  us  be  perfuaded  to  bring  home  thefe  con- 
federations toourfelves.  We  are  deeply  interefted 
in  them.  "  The  fecrets  of  our  hearts  will  ere  long 
be  judged  by  the  gofpel  of  Chrift."  To  thofe  who 
will  not  receive  and  obey  the  gofpel,  we  have  on- 
ly to  fay,  "  Notwithftanding,  be  ye  fure  of  this, 
that  the  Kingdom  of  God  is  come  nigh  unto  you/' 


SERMON    III. 


The  "Declensions  of  Christianity \  an  Argument 
of  its  Truth. 


>•< 


Luke  xviii.  8. 


When  the  Son  of  man  cometh,  shall  he  find  faith   on  the 
earth  ? 

idE  that  believeth  and  is  baptized  fhallbefav. 
ed  ;  but  be  that  believeth  not  fhall  be  damned." 
So  terrified  the  rifen  Savior.  Faith  is  made  a 
condition  of  falvation.  But  God  requires  only  a 
reafonable  fervice.  He  mud  then  have  given  evi- 
dence of  the  truth  to  which  he  requires  alfent.  He 
hath  given  it  abundantly.  Chriftians  "  are  com- 
paflfed  about  with  a  cloud  of  witncffes." 

The  proofs  of  Chriflianity  are  of  two  kinds  ; 
external  and  internal.  Both  are  ftrong.  United 
they  leave  infidelity  without  excufe. 

Of  external,  the  chief  are  miracles  and  proph. 
ecy.  Miracles  carried  conviction  to  behoJd„ 
ers  ;  and  were  defigned  to  give  credibility  to  fpe- 
cial  mefTengers.  Prophecy  is  a  (landing  evi. 
dence,  by  which  teftimony  is  borne  to  the  truth 
of  revelation  ;  yea,  it  is  a  growing  evidence 
which  gains  flrength  by  every  fulfilment. 


34       The  Declenfions  of  Chrijlianity,       [Serm.  3, 

Some  may  envy  thofe  who  lived  in  the  age  of 
miracles,  fuppofmg  them  fufficient  tobanifh  every 
doubt.  But  the  proof  arifing  from  the  fulfilment 
of  prophecy,  which  we  enjoy  above  them,  is  equal, 
if  not  fuperior  to  theirs. 

The  prophecies  contain  Iketches  of  the  hiftorV 
of  man,  and  of  the  plan  of  providence,  from  their 
refpe&ive  dates  to  the  end  of  the  world.  Thofe 
which  relate  to  the  declenfions  of  religion,  which  were 
to  take  place  under  the  gofpel  difpenfation,  will  now 
only  be  conlidered. 

From  thofe  declenfions,  arguments  are  drawn 
againfl  the  truth  of  Chrinianity.  ,c  Was  Chrift* 
ianity  from  God,  he  would  verify  the  declaration 
made  by  him  who  claimed  to  be  his  Son.  The 
gates  of  Hell  Jhall  not  prevail  againfl  it.  But  they 
do  prevail.  What  was  once  faid  of  its  author, 
Behold  the  world  is  gone  after  him,  will  now  apply 
to  its  enemy.  This  religion  is  not  therefore  from 
God,  but  of  man's  device.  Propt  up  as  it  is,  by 
human  laws,  and  fupported  by  "  the  powers  that 
be,"  it  totiers  towards  ruin.  Left  to  itfelf,  it 
would  foon  fall  and  come  to  nought." 

Such  are  the  proud  vauntings  of  infidelity, 
when  "  iniquity  abounds  and  the  love  of  many 
waxeth  cold."  So  when  Chrift  hung  on  the  crofs, 
and  when  he  flept  in  the  tomb,  ignorant  of 
confequences,  his  difciples  "  wept  and  lamented, 
and  the  world  rejoiced  ;"  but  the  time  was  fhort. 
Soon  the  world  was  confounded,  and  the  "  for- 
rows  or  his  difciples  was  turned  into  joy." 

If  the  declenfions  which  we  witnefs,  are  fore- 
told in  fcripturc,  they  are  no  occafion  of  furprize, 


Serm.  3.]  en  Argument  of  its  Truth.  35 

Yea,  inftead  of  weakening  our  faith,  they  may 
reasonably  knereafe  it.  And  when  we  confider 
the  affurances  given  us,  that  thefe  declenfions 
were  to  antecede  the  univerfal  prevalence  of  true 
religion  ;  they  may  alio  ferve  to  increafe  our 
hope. 

To  Jkezu  that  thefe  declerfwns  are  foretold,  and 
that  -we  may  expetl  yet  greater  abominations,  than  have 
hitherto  appeared,  is  attempted  iu  the  following 
difcourfe. 

When  the f on  of  man  cometh  Jliall  he  fnd  faith  on 
the  earth  ? 

That  Chrift  is  here  intended  by  the  S.an  of  man  ; 
and  that  faith  will  be  rare  among  men  at  the  com- 
ing of  his,  referred  to,  are  not  doubtful  matters. 
But  what  coming  of  Chrift  is  here  referred  to  ? 
This  is  firft  to  be  afcertained. 

The  coming  of  Chrift,  refers  in  the  fcripture, 
to  feveral  events.  Sometimes  to  his  incarnation  ; 
fometimes  to  the  deft-ruction  of  Jerufalem,  and 
the  Jewifh  polity  ;  fometimes  to  his  coming  to 
judgment  ;  and  fometimes  to  the  beginning  of 
that  univerfal  dominion  which  he  is  to  exercife 
on  earth  in  the  latter  days.  Each  of  thefe  is  the 
fubject  of  feveral  prophecies. 

Christ's  incarnation,  or  his  coming  to  dwell 
with  men,  and  to  obey  and  fuffer  for  their  redemp- 
tion, was  a  principal  fubjeel;  of  the  old  teftament 
prophecies.  '.'  To  him  gave  all  the  prophets 
witnefs." 

The  divine  juftioe  executed  on  the  Jews,  in  the 
deftru&ion  of  their  chief  city,  and  polity,   is.  aifo 


go       The  Decknfwns  of  Chriftianity,       [Serm9  3. 

termed  Chrift's  coming.  This  was  the  fubjecl:  of 
feveral  prophecies  of  old.  It  was  foretold  by  Mo. 
fes,  and  fundry  others  who  lived  before  the  gofpel 
day;  but  more  particularly  by  Chrift,  in  per- 
fon,  juft  before  his  fufferings.  To  this  event 
the  defolations  foretold  in  the  twentyfourth  of 
Matthew,  and  its  parallels  in  the  other  gofpels,  had 
a  primary  reference.  The  metaphors  ufed  to 
defcribe  it  are  ftrong.  They  have  been  fuppofed 
to  refer  to  the  general  judgment  j  and  they  have, 
no  doubt  an  ultimate  reference  to  it.  But  they 
refer,  more  immediately  to  another  coming  of 
Chrift  ;  his  coming  to  render  to  the  Jews  accord- 
ing to  their  demerits  as  a  people,  foon  after  they 
Ihould  have  filled  up  the  meafure  of  their  iniqui. 
ty  by  his  crucifixion  ;  which  by  the  circumftan- 
ces  attending  it,  became  a  national  aft. 

'That  this  coming  of  Chrift  was  particularly 
intended  in  thofe  predictions,  is,  from  feveral 
con fi derations  apparent.  That  the  Chrillians  of 
that  age,  who  were  converfant  with  the  apoftles, 
and  inftrucled  by  them,  received  this  to  be  the 
meaning  of  thofe  prophecies,  and  that  they  fled  at 
the  approach  of  the  Roman  armies,  and  efcaped 
the  deftruclion  which  came  on  the  Jews,  are  mat- 
ters of  notoriety.  And  that  this  was  the  primary 
meaning  of  thofe  prophecies,  is  further  evident 
from  an  exprefs  declaration  which  they  contain  ; 
"  Verily  J  fay  unto  you,  This  generation  fnall  not  pafs 
away  till  all  the fe  things  be  fu/Jilled."  This  clofeth  the 
prophecy.  The  whole  muft  therefore  have  receiv- 
ed a  primary  accomplishment, "  before  that  gener- 


Serm.  3.]  on  Argument  of  its  Truth,  37 

ation   did  pafs  away."     This  was  fulfilled  in  the 
deftru&ion  of  Jerufalem  by  Titus. 

Christ's  coming  to  judgment,  is  often  foretold 
in  every  part  of  the  new  teflament,  to  pafs  over 
the  intimations  given  of  it  in  the  old.  But  none 
of  thefe  can  be  the  coming  cf  the  Son  0/ man,  refer- 
red to  in  the  text.  That  it  cannot  refer  to  his  in- 
carnation is  evident,  from  the  time  in  which  the 
declaration  in  the  text  was  made.  His  coming  in 
the  flefh  had  been   then   accompli fhed. 

Neither  can  it  refer  to  his  comingto  punifh  Jew. 
ifh  apoftacy  and  ingratitude;  or  to  his  coming  to 
judge  the  world  in  righteoufnefs,  becaufe  the  mo- 
ral (late  of  the  world  at  neither  of  thofe  periods, 
anfwers  to  the  defcription  here  given.  Shall  he 
find  faith  on  the  earth  ? 

The  ruin  of  the  Jews  by  the  Roman  armies, 
happened  about  thirty  fix  years  after  Chrift's  cru- 
cifixion. Long  ere  that  time  the  fpirit  had  been 
poured  out,  and  many  had  embraced  the  gofpel. 
The  apoftles  and  evangelifts,  had  gone,  not  only 
to  "  the  loft  fheep  of  the  houfe  of  Jfrael,  but  alfo 
into  the  way  of  the  Gentiles  ;"  had  called  "  thofe 
who  were  afar  off,  as  well  as  thofe  who  were  near; 
their  found  had  gone  into  all  the  earth,  and  their 
words  to  the  end  of  the  world."  Neither  had 
they  labored  among  the  Gentiles  in  vain.  St. 
Paul  fpake  by  the  Spirit  when  he  declared  to  the 
Jews  that  the  falvation  of  God  was  fent  unto  the 
Gentiles,  and  they  would  hear  it."  His  word  was 
verified.  "  Many  were  added  to  the  Lord,  and 
the  number   of    the   difciples    was    multiplied." 


38       The  Dcclenjions  of  Chrijlianily,       [Serm.  3. 

Such  was  the  Hate  of  the  world,  at  that  coming  of 
the  Son  of  man.  Faith  was  then  to  be  found  on  the 
earth,  if  not  among  Jews. 

When  Chrifl  fhall  come  to  judgment,  we  have 
reafon  to  believe,  that  faith  will  alfo  be  found  on 
earth  ;  and  more  than  at  that  period  we  have  now 
considered. 

The  fcriptures  of  both  teftaments,  abound  with 
predictions  of  the  univerfal  prevalence  of  religion, 
in  the  latter  days  ;"  of  the  whole  worlds  rejoicing 
under  the  aufpicious  government  of  the  Prince  of 
Peace ;  of  restraints  laid  on  the  powers  of  dark- 
nefs,  that  (hey  lhould  not  deceive  and  feduce  man- 
kind. And  though  we  are  taught  that  "  the  old  fer- 
pent  will  afterwards  be  loofed,  for  a  little  feafon, 
and  go  forth  to  deceive  the  nations  which  are  in 
the  four  quarters  of  the  earth,"  we  have  no  inti- 
mation that  the  main  body  of  the  Church  will  be 
corrupted  by  his  influence,  or  injured  by  his  pow- 
er. His  adherents  may  "  compafs  the  camp  of 
the  faints,  and  the  beloved  city,"  but  will  make  no 
attack  upon  them.  "  Fire  will  come  down  from 
God  out  of  heaven,  and  deflroy  them."  By  fome 
fpecial,  perhaps  miraculous  interpoiition  of  prov- 
idence, the  people  of  God  will  be  protected  and 
delivered. 

Sr.  John,  who  gives  more  particulars  of  the 
latter  day  glory,  than  thofe  wh©  had  gone  before 
him,  fixes  the  term  Chrift's  reign  on  earth  to  a 
thoufand  years,  which  he  reprefentsas  to  be  thofe 
next  preceding  the  judgment.  And  agreeably  to 
the  Statement  which  he  hath  made,  a  numerous 


Serm.  3.]         **  Argument  of  its  Truth.  39 

body  of  faints    will   then  be  found   to   welcome 
their  Lord,  and  rejoice  before  him  at  his  coming* 

To  this  agree  the  other  prophets    who  treat   of 
this  fubjecl:.     No  other  limits  the  term  of  Chrift'i 
reign  ;  or  mentions   Satan's  being    enlarged    and 
permitted  any  meafure  of  deceptive  influence,  af- 
ter the  reftraints  laid  upon  him   at  the    beginning 
Chrift's  reign.    But  others  foretell  the  happy  day, 
and  feveral  feem  to  dwell  delightfully  upon  it,  and 
reprefentit  as  continuing  to  the  end  of  time  ;  and 
none  give  the  remoteft  hint  that  it  is  to  terminate, 
andiniquity  again  to  become  univerfally  prevalent. 
Isaiah    often   mentions    it,    and    dilates    more 
largely  upon  it  than  any  other  who    lived  before 
the   gofpel   day.     From    his    reprefentations    we 
mould  expecl;  it  to  terminate  only  with  time.     "  I 
will  make  the  an  eternal  excellency— violence  (hall 
no  more  be  heard-  in  thy  land  ;  wafting  nor  deftruc- 
tion  within  thy  borders— the  fun  (hall  be  no  more 
thy  light  by  day  ;  neither  for  brightnefs  (hall  the 
moon  give  light  unto  thee,  but  the  Lord  mall  be 
unto  thee  an  cverlafiing   light,  and  thy   God  thy 
glory — the  days  of  thy  mourning  Jliall  be  ended — 
"thy  people   ftiall  be  all  righteous  ;  they  fhall  in- 
herit the  land  forever." 

By  the  little  horn  in  Daniel's  vifion,  Antichritl 
is  doubtiefs  intended.  When  at  his  fall  Chrift  is 
to  take  the  kingdom  ;  or  it  is  to  be  given  to  bis 
people,  it  is  to  be  an  abiding  kingdom.  "  And 
there  was  given  unto  him  dominion,  and  glory ^ 
and  a  kingdom,  that  all  people,  nations  and  lan- 
guages, mould  ferve  him  ;  his  dominion  is  an  (V- 


40      The  Declenftons  of  Chriflianiiy,        £Serm.  3* 

erlajling  dominion,  which  Jhall  not  ftafs  away,  and  his 
kingdom  that  which  Jhall  not  be  dejlroycd. 

This  is  a  prophecy  of  the  univerfal  prevalence 
of  true  religion  in  the  lafl  days,  after  the  reign  of 
Antichrift  fhali  have  come  to  an  end.  By  the  ex- 
planation in  the  latter  part  of  the  chapter,  the 
faints  are  from  that  period  to  have  the  dominion. 
It  is  no  more  to  be  taken  from  them.  "The 
faints  of  the  mod  high  fhall  take  the  kingdom, 
and  pojfefs  the  kingdom  for  ever,  even  forever  and 
ever — and  the  kingdom  and  dominion,  and  the 
greatnefs  of  the  kingdom  under  the  whole  heaven, 
fhali  be  given  to  the  people  of  the  faints  of  the  moll 
high,  uhofe  kingdom  is  an  ever  la/ling  kingdom,  and 
all  dominion  fhall  lerve  and  obey  him." 

These  reprefentations  agree  with  that  made  to 
St.  John,  who  faw  the  church  guarded  and  protect- 
ed from  infernal  power  and  influence,  at  the  clofe 
of  the  millennium.  The  only  difference  confifts  in 
the  mention  of  a  few  particulars  by  the  apoftle, 
which  were  not  communicated  to  the  prophets  ; 
fuch  as  the  term  of  Chrifl's  reign  on  earth  ;  and 
fomefruitlefs  attempts  of  the  powers  of  darknefs 
againfl  his  people,  after  that  term  fhall  have  ex- 
pired. 

The  coming  to  judgment  cannot  therefore  be 
intended  in  the  text.  There  will  then  he  faith  on 
the  earth.  But  if  we  confider  "  that  which  is  not- 
ed in  the  fcriplure  of  truth,"  refpecling  the  moral 
ftate  of  the  world  before  and  at  the  time  of  Chrifl's 
coming  to  reign  upon  it,  we  fhall  find  it  anfwer- 
ing  to  this  defcription. 


Serm.  3.]  an  Argument  of  its  Truth.  41 

We  will  therefore,  Srfttafo  a  general  view  of  the 
prophecies  refpecling  the  moral  jiate  of  the  world,  un- 
der the  gofpel  difpenfation — Then  a  more  particular 
view  of  the  great  declenfons  which  were  to  take  place, 
with  afpecial  reference  to  the  flate  of  religion  at  the 
approach  of  the  latter  day  glory. 

The  Savior,  in  perfon,  and  by  his  Spirit,  gave 
general  intimations  to  the  apoftles,  of  the  times 
which  were  to  pafs  over  them,  and  over  his  church. 
When  they  were  ordered  to  preach  the  gofpel  in 
all  the  world,  beginning  at  Jerufalem,  they  were 
forewarned  that  the  Jews  would  reject  their  tefti- 
mony,  and  perfecute  them,  as  they  had  perfecuted 
their  Lord— that  foon  after  "there  would  be  great 
diftrefs  in  that  land,  and  wrath  upon  that  people-— 
that  they  would  fall  by  the  fword  ;  be  led  cap- 
tive into  all  nations,  and  that  Jerufalem  would  be 
trodden  down  of  the  Gentiles,  till  the  times  of 
the  Gentiles  mould  be  fulfilled. " 

The  comforter  which  was  to"  teach  them  all 
things,"  not  only  explaining  the  nature  of  Chrifti- 
anity,  and  caufmg  them  to  underftand  it,  but  alfo 
to  unveil  futurity  before  them,  taught  them,  that 
after  the  Jews  had  rejected  the  gofpel,  the  Gentiles 
would  receive  it,  and  the  church  grow  and  become 
great  ;  that  a  falling  away  would  afterwards  fol. 
low,  which  would  fpread  wide,  and  continue  for 
a  longtime,  till  it  became  nearly  total ;  that  when 
fuch  was  the  flate  of  the  church,  Chrifl  would 
come,  take  the  kingdom,  and  reign  on  earth. 

Such  were  the  outlines  of  futurity,   relative  to 
Chriftianity,  as  fkctched  out  before  the  apoftles, 
F 


4a     The  Declenjions  of  Chrijlianity,  &c.    [Serm.  3. 

But  if  we  defcend  to  particulars,  and  examine  the 
prophecies  with  attention,  we  fhall  find  that  the 
defections,  which  were  to  take  place  antecedent  to 
the  reign  of  the  Redeemer,  were  to  be  of  two  kinds 
—that  they  were  to  arife  at  different  times,  and 
from  different  fources — that  one  was  to  be  a  cor- 
ruption of  religion,  the  other  a  rejection  of  it — 
that  the  former  was  to  antecede  and  prepare  the 
way  for  the  latter. 

This  will  be  the  fubjett  of  another  difcourfe. 


'   SERMON    IV. 

$be  Declensions  of  Christianity,  an  Argument  of 

its  Truth. 


Luke  xviii.  8. 

When  the  Son  of  man   cometh,  shall  he  find  faith  on  tha 
earth  ? 

ThAT  the  coming  of  the  Son  of  man,  is  here  intend- 
ed of  Chrift's  coming  at  the  commencement  of 
the  latter  day  glory , hath  been  alleged  in  the  preced- 
ing difcourfe,  and  feveral  confiderations  adduced 
in  proof.  Additional  evidence  will  arife  from  a 
view  of  the  prophecies  relative  to  the  great  declen- 
fions,  which  were  to  take  place  in  the  church,  during 
the  gofpel  clay.  Thefe,  we  obferved,  are  of  two 
kinds,  one,  a  corruption  of  religion,  the  other  its 
rejection. 

The  intimations  given  of  them  in  the  new  tef- 
tament,  are  chiefly  found  in  the  writings  of  St. 
Paul,  Peter  and  John.  They  are  noticed  alfo  by 
Jude.  The  two  former  fufFered  martyrdom  under 
Nero.  When  the  time  of  their  departure  drew 
nigh,  they  had  feparately  a  view  of  the  then  future 
Rate  of  the  church  ;  particularly  of  the   declen- 


44       The  Decknjions  of  Chrijlianity,       [Serm.  4. 

lions  which  were  to  take  place  in  it,  before  "  the 
kingdoms  of  this  world,  lhall  become  the  kingdom 
of  our  Lord,  and  of  his  Chiifl."  St.  John  had 
the  fame  opened  to  his  view  in  the  ifle  of  Patmos. 

St.  Paul  in  his  fecond  epiflle  to  the  Theffalo- 
nians,  after  rectifying  the  mi  flake  of  thofe  who 
thought  the  day  of  judgment  then  at  hand,  pro- 
ceded  to  inform  them  that  there  would  be  great 
declenfions  in  the  chuich  before  the  end  of  the 
world.  "  Let  no  man  deceive  you,  by  any  means, 
for  that  day  fhall  not  come,  except  there  come  a 
falling  away  firft,  and  that  man  of  fin  be  revealed, 
the  fon  of  perdition  ;  who  oppofeth  himfelf  above 
all  that  is  called  God,  or  is  worfhipped  ;  fo  that 
a,s  God,  he  fitteth  in  the  temple  of  God,  fhewing 
himfelf  that  he  is  God."  The  antichriftian  defec- 
tion is  here  evidently  intended.  The  apoftle  touch- 
eth  on  the  famefubje£t  in  his  firft  epiflle  to  Tim- 
othy, and  directs  him  "  to  put  the  brethren  in  re. 
membrance  of  thefe  things,"  to  prevent  furprife 
when  they  fhould  happen.  This  was  the  firft 
great  declenfion  which  was  to  be  permitted  in  the 
church. 

In  his  fecond  epiflle  to  the  fame  Chriftian  bifh- 
op,  written  not  long  before  his  death,  he  refumes 
the  fubje£l  of  the  defections  which  were  to  happen 
in  the  church,  but  with  a  more  particular  refer- 
ence to  defections  of  a  different  kind,  and  of  a 
later  date.  Having  exhorted  Timothy  tofaithful- 
nefs  in  the  difcharge  of  „  official  duty,  he  adds  a 
reaion  ;  "  For  the  time  will  come  when  they  will 
»ot  endure  found   docliine ;  but  after  their  own 


Serm.  4.]  an  Argument  of  its  Truth.  45 

lufts,  fhall  heap  to  themfelves  teachers,  having 
itching  ears  ;  and  they  fhall  turn  their  cars  from 
the  truth,  and  fhall  be  turned  unto  fables." 

This  doth  not  anfwer  to  the  Romifh  defection. 
It  was  never  the  character  of  that  church  to  "  heap 
to  themfelves  teachers."  They  never  ran  after 
thofe  of  other  perfuafions,  who  brought  new  doc- 
trines. Their  errors  were  of  the  contrary  kind. 
They  rejected  and  perfecuted  every  teacher  who 
did  not  derive  from  their  infallible  head,  and  teach 
as  he  directed.  But  "  itching  ears"  have  miffed 
many  of  thofe,  who  "  aremoved  away  from  the  hope 
of  the  gofpel.  By  turning  to  fables  they  have  made 
Ihip wreck  of  faith,  and  fallen  a  prey  to  thofe  who 
lie  in  wait  to  deceive." 

St.  Peter  wrote  with  equal  plainnefs  of  the 
general  defections  ;  but  thofe  of  infidelity  are  the 
fubjecl:  of  his  prophecies — "  There  fhall  be  falfe 
teachers  among  you,  who  privily  fhall  bring  in 
damnable  herefies,  even  denying  the  Lord  that  bought 
them,  and  bring  upon  themfelves  fwift  deflru&ion. 
And  many  fhall  follow  their  pernicious  ways  ;  by 
reafon  of  whom  the  truth  fhall  be  evil  fpoken  of." 
The  herefies  here  intended  are  depicted  too  mi- 
nutely to  be  miftaken.  The  herefiarchs  are  def- 
cribed  as  immoral,  vain  and  proud,  pretending  to 
fuperior  knowledge  and  penetration,  defpifing  law 
and  government,  and  trampling  them  under  their 
feet. 

Toward  the  clofe  of  his  fecond  epiflle,  the  a- 
poftle  remarks,  that  he  "  wrote  to  ftir  up  pure 
minds  by  way  cf  remembrance  ;  that  they   might 


45       The  Declenjions  of  Chrijlianity,       [Serm,  4. 

be  mindful  of  the  words  fpoken  before,  by  the  holy 
propjiets" — that  is,  of  the  predictions  of  infpired 
men,  who  had  forewarned  them  of  thofe  deceivers 
— "  Knowing  this  firft,  that  there  (hall  come  in 
the  lafl  days,  fcoffers,  walking  after  their  own 
lulls,  and  faying  where  is  the  promife  of  his  com- 
ing ?"  And  he  refers  them  to  St.  Paul,  who  had 
predicted  their  rife  in  the  church — "  Even  as  our 
beloved  brother  Paul  alfo,  according  to  the  wifdom 
given  unto  him  hath  written  unto  you  :  As  alfo 
in  all  his  epiftles,  fpeaking  in  them  of  thefe  things." 

He   adds "  Ye   therefore,    beloved,    feeing  ye 

know  thefe  things  before,  beware,  left  ye  alfo,  be- 
ing led  away  with  the  error  of  the  wicked,  fall 
from  your  own  ftedfaftnefs." 

The  fhort  epiftle  of  St.  Jude  is  little  other  than  a 
prophetic  defcription  of  the  fame  apoftacy  and  its 
leaders,  whom  he  terms  "  ungodly  men,  turning 
the  grace  of  God  into  lafcivioufnefs,  and  denying 
the  only  Lord  God,  and  our  Lord  J  ejus  Chrifl — 
Thefe  are  murmurers,  complainers,  walking  after 
their  own  lulls,  and  their  mouths  fpeaking  great 
fwelling  words — But  beloved,  remember  ye  the 
words  which  were  fpoken  before  of  the  apoftles  of 
our  Lord  Jefus  Chrift  ;  how  they  told  you  there 
fhould  be  mockers  in  the  laft  time,  who  mould 
wTalk  after  their  own  lulls. '* 

The  errors  of  Rome  are  not  here  intended. 
They  are  manifeftly  errors  of  a  later  date,  which 
were  to  appear  after  thefe  of  Rome  mould  fubfide, 
having  loft  their  influence.  It  is  repeatedly  noted 
that  they  were  to  arife  in  the  lafi  days.     They  ar« 


S.erm.  4«]  an  Argument  of  its  Truth.  47 

errors  of  which  this  age  is  witnefs — errors  which 
have  fpread,  and  are  yet  fpreading — thofe  of  infi- 
delity and  atheifm,  with  their  ufual  attendants, 
immorality  in  every  hideous  form.  We  mould 
therefore  "  remember  the  words  which  were  fpok- 
en  before" — the  warnings  which  have  been  given 
us  of  thofe  defections,  which  were  to  intervene 
thofe  of  Antichrift,  and  the  coming  of  the  Son  of 
man. 

The  Apocalypfe,  though  of  more  difficult  inter- 
pretation, contains  fome  particulars  fufficiently 
intelligible,  and  to  our purpofe.  Thewriterenlarges 
on  the  Romifh  apoftacy,  which  he  defcribes  more 
minutely  than  any  who  had  preceded  him,  both  in 
its  rife  and  progrefs,  and  alfo  in  the  circumftances 
which  mould  attend  its  overthrow.  He  foretells 
the  fpirit,  pride,  riches,  glare  of  ornaments,  flrange 
abominations,  and  unprecedented  cruelties ;  the 
power,  figns  and  lying  wonders,  which  were  to 
render  Rome  the  wonder  and  dread  of  the  whole 
earth.  The  portrait  is  in  every  part  fo  exact  and 
circum Randal,  that  none  who  are  acquainted  with 
the  hiftory  of  that  church,  can  miftake  it ;  unlefs 
blinded  by  intereft  or  prejudice. 

The  apoftle  predicts  alfo  the  other  great  defec- 
tion which  was  to  follow  the  antichriftian,  though 
in  language  more  obfcure  and  figurative.  "  And 
I  faw  three  unclean  fpirits,  like  frogs,  come  out  of 
the  mouth  of  the  dragon,  and  out  of  the  mouth  of 
the  beail,  and  out  of  the  mouth  of  thefalfe  proph- 
et. For  they  are  the  fpirits  of  devils,  working 
miracles,   which   go  forth  unto  the  kings  of  the 


48       The  Declenjions  of  Chriftianity,       [Serm.  4. 

earth,  and  of  the  whole  world,  to  gather  them  to 
the  battle  of  the  great  day  of  God  Almighty."* 

Ixdeferves  particular  notice  that  all  thefe  ftrange 
declenfions,  which  were  foretold,  as  totakeplacein 
the  church,  and  world,  are  reprefented  as  antecedent 
to  ChrifTs  reign  on  earth,  and  terminating  before 
the  commencement  of  that  bleiled  era. 

It  is  farther  to  be  obferved  that  during  the 
whole  antichriftian  defection,  God's  "  two  witneif- 
cs  were  to  prophecy  clothed  in  fackcloth."  God 
would  have  a  fmall,  but  fufficient  number  of 
faithful  fervants,  who,  in  low  and  humble  circum- 
ilances,  would  maintain  the  truth  and  be  witneffes 
for  him  during  the  reign  of  the  man  of  fin.  Eut 
about  the  end  of  his  reign,  they  will  have  finimed 
their  teftimOny.  Their  enemies  will  then  prevail 
againft  them  and  deftroy  them,  and  for  a  (hort 
term  there  will  be  none  to  ftand  up  for  Godf 
— none  to  warn  the  wicked,  or  to  diilurb  them  in 
their  chofen  ways.  And  they  are  reprefented  as 
exulting  in  their  deliverance  from  the  fociety  of 
thofe  who  amidft  their  departures  from  the  living 
God,  had  tormented  them, J  by  warnings  of  future 

*  Vid.  a  difcourfeon  this  fubjeft,  by  Timothy  Dwight,  D.  D.  Prefident  of 
Yale  College,  printed  at  Nswhaven,  A.  D.  1798. 

tCompar  atively  none.  Thenumber  will  be  exceeding  fmall— the  times 
refemble thofe  juft  before  the  flood. when  Noah  was  laid  to  ftand  alone.  The 
pageantry  of  Romifh  worfhip  may  be  kept  up  in  that  church,  till  myftical 
Babylon  fliall  be  deftroyed,  in  the  awful  manner  foretold  in  the  Revelation  ; 
but  infidelity  hath  long  iince,  lapped  the  foundations  of  the  catholic  religion, 
being  grafted  on  the  ruinsof  fuperftition.  The  abfurd  doctrines,  and  legend- 
ary tales  of  popery,  may  have  been  credited  in  the  d 
the  clergy  were  unable  to  write  their  names,  or  fo,  much  as  read  their 
bet;  but  the  belief  of  them  is  utterly  jnconfiftent  with  the  where 

diffufed  fince  the  revival  of  literature. 

X  Tormented  them.     This  language  is  remarkable.     It   intimates  that 


Serm.  4.]         an  Argument  of  its  Truth.         49 

wrath,  and  an  eternity  according  to  their  works. 
For  this  is  the  way  in  which  God's  witneffes  tor- 
ment the  wicked. 

God's  witneffes  teftify  not  only  againft  anti- 
chriftian  errors,  but  alfo  againft  infidelity  and  the 
immorality  it  occafions.  When  he  ceafes  to  have 
witneffes  there  will  be  none  to  teftify  againft  either 
the  one  or  the  other.  The  world  mult  then  be 
deluged  in  infidelity  and  atheifm.  This  agrees 
with  the  reprefentation  given  by  the  apoftle  ;  who 
describes  the  enemies  of  God  as  refufing  graves 
to  his  flaughtered  witneffes,  and  caufing  their 
dead  bodies  to  lie  expofed  to  public  view,  that 
they  may  rejoice  over  them,  and  congratulate 
one  another  on  their  deliverance  from  the  compa. 
ny  of  thofe  who  had  difturbed  them  in  their  fin- 
ful  indulgences ;  and  fuch  as  continuing  to  be  the 
ftate  of  "  the  people,  and  kindreds,  and  tongues, 
and  nations,"  till  the  witneffes  are  raifed  from  the 
dead  and  afcend  to  heaven  in  the  prefence  of 
their  enemies  ;  when  Chriftianity  will  revive,  and 
Chrift's  reign  on  earth  begin. 

These  reprefentations  may  be  defigned  to  inti- 
mate that  the  term  in  which  infidelity  will  appear 
to  be  univerfal,  will  be  fo  fhort  that  the  warnings 
of  the  faithful  will  not  be  forgotten — that  they  will 

the  pains  occafioned  in  the  wicked,  by  the  warnings  of  the  faithful  are  the 
fame,  in  kind,  as  thofe  of  the  damned,  and  that  they  are  often  fevere.  This 
accounts  for  the  mad  joy  of  infidelity — for  the  frantic  triumphs  of  thofe  who 
have  perluaded  themfelves  that  religion  is  a  fable.  It  accounts  for  the  reprefen- 
tation here  given  of  the  conduft  of  an  unbelieving  world,  when  infidelity  fhall 
have  become  univerlal,  and  the  dead  body  of  religion  lie  expofed  to  public 
fcorn.  Such  is  the  time  here  foretold — a  time  when  the  ag«  ot  atheifm  may 
be  vauntingly  termed  the  age  ofnafin* 

G 


£0       The  Dedenfioni  of  Chrijlianily,       [Serm.  4, 

be  kept  in  mind  by  the  exultations  occafioned  by 
deliverance  from  the  fears  of  religion,  and  from 
the  prefence  of  thofe  who  had  excited  thofe  fears, 
by  exhibiting  proofs  of  religion  which  they  could 
not  refute.  And  how  natural  and  common  are 
fuch  exultations,  with  thofe  devoid  of  religious 
fear  ?  But  agreeably  to  the  view  given  by  the  a- 
poftle,  when  fuch  fhall  have  become  the  ftate  of 
the  world,  and  the  nations  fhall  be  thus  felicitating 
themfelves  in  full  perfuafion  that  all  religion  is  a 
dream,  and  death  an  eternal  deep,  the  fignals  of 
Chrifl's  coming  to  take  the  kingdom,  will  be  given, 
and  witnefTes  of  the  truth  of  Chriftianity,  which 
cannot  be  difpured,  fuddenly  arife,  to  the  fur* 
prize  and  confufion  of  fcofling  fmners  ;  mul- 
titudes of  whom  will  be  fwept  off  by  defolating 
judgments,  to  prepare  the  way  for  "  the  people 
of  the  faints  of  the  moft  high,  whofe  kingdom  is  an 
everlajling  kingdom"  For  that  defolations  are  to 
clofe  the  fad  fcene  of  apoftacy,  ana*  prepare 
Chrifl's  way  is  clearly  foretold  ;  particularly  by 
St.  John,  who  beheld,  in  vifion,  "  the  kings  of  the 
earth,  and  of  the  whole  world,  gathered  to  the 
battle  of  the  great  day  of  God  Almighty  ;"  and 
faw  fuch  an  effufion  of  their  blood,  that  ".the 
harvefl  of  the  earth  might  be  confidered  as  reap- 
ed, the  vine  of  the  earth  as  cut  and  caft  into  the 
great  wine  prefs  of  the  wrath  of  God,  whence 
flowed  blood  to  thehorfes  bridles."* 

Thus  from  the  general  tenor  of  prophecy  it 
appears  that  infidelity  will  have  overfpread  the 
world  when  the  Son  of  manjhall  come  to  reign  upon, 

*  Revelation  xiv.  15,  20. 


Serm.  4.]        an  Argument  of  its  Truth,  51 

it  :  And  as  this  agrees  to  no  other  coming  of  his 
foretold  by  the  prophets,  there  can  be  no  reafon- 
able  doubt  what  coming  is  intended  in  the  text. 
If  we  keep  thefe  things  in  mind,  we  fhall  not  won- 
der at  the  declenfions  of  religion  and  prevalence 
of  infidelity.  They  will  remind  us  of  the  remark 
made  by  our  Savior  to  his  forrowing  difciples  jufl 
before  his  fufferings,  "  thefe  things  have  I  told 
you,  that  when  the  time  fhall  come,  ye  may  remem- 
ber that  I  told  you  of  them." 

Before,  or  about  the  time  of  this  coming  of  the 
Son  of  man,  Antichrifl  will  fall — Mahomedan  de„ 
lufion  terminate — "  The  Jews  look  to  him  whom 
they  pierced,  and  mourn — be  gathered  the  fecond 
time"  from  their  difperfions,  and  returned  to  their 
own  land,  and  the  fulnefs  of  the  Gentiles  be 
brought  in.  Perhaps  thefe  may  be  the  figns  of 
Chrift's  coming,  intended  by  the  refuneclion  of 
the  witneffes.  When  thefe  events  fhall  take  place 
"  the  Lord  will  be  king  over  all  the  earth.  In 
that  day  there  will  be  one  Lord  and  his  name  one." 

REFLEXIONS. 

If  we  do  not  miflake  the  coming  of  the  Son  of 
man,  here  referred  to,  gloomy  is  the  profpe&now 
immediately  before  us.  Hitherto  God  hath  had  his 
witnefles  ;  but  ere  long  they  will  ceafe  from  their 
labors,  and  leave  infidelity  undifturbed. 

That  the  caufe  of  the  redeemer  was  to  be  de- 
preffed,  before  its  univerfal  prevalence  in  the  lat- 
ter days,  is  plainly  revealed.  The  only  difficulty 
is  to  afcertain  the  manner.  Bifhop  Newton  expecls 
another  confederacy  c£  the  catholic  powers  to   dt> 


52      The  Declenfions  of  Chrifiianityi        [Serm.  4, 

ftroy  the  followers  of  the  Lamb,  which  will  fo  near- 
ly fucceed,  that  for  a  fhort  term  none  will  dare  to 
appear  as  his  followers.  But  if  infidelity  was  to 
intervene  the  antichriflian  defection,  and  the  preva- 
lence of  religion  in  the  latter  days,  is  this  hypoth- 
ecs probable  ?  Is  it  not  more  reafonable  to  expect 
the  deftru&ion  of  the  witneffes  in  another  way, 
and  by  other  enemies — by  the  mockers  and  fcoff- 
ers  of  the  laft  times,  who  mould  be  generated  by 
papal  error  and  fuperftition  ?  And  doth  not  the 
prefent  ftate  of  the  world  confirm  thefe  expecta- 
tions ?  The  catholic  religion  hath  been  declining 
for  feveral  ages.  It  received  a  deadly  wound  from 
Luther  and  his  affociates,  which  hath  not  yet  been 
healed.  From  that  period  it  hath  dwindled,  and 
is  now  little  more  than  a  name.  But  infidelity 
hath  h^en,  for  almoft  an  equal  term  progrefiing, 
and  already  flalks  out  to  public  view  :  Yea,  it 
vaunts  with  fhamelefs  pride,  as  though  fure  of  vic- 
tory. And  we  are  conftrained  to  acknowledge, 
that  "  of  a  truth,  it  hath  laid  wafle  nations  and 
their  countries  !*' 

Our  expectation  is  farther  confirmed  by  obferv- 
ing  the  change  which  is  made  in  the  weapons  of 
infernal  warfare.  Thefe  are  no  longer  bonds,  im- 
prifonments,  tortures  and  death,  but  the  fhafts  of 
ridicule,  and  fneers  of  contempt.  "  Trials  of 
cruel  mockings,"  now  exercife  the  faith  and  pa- 
tience of  the  faints.  Religion,  the  dignity  and 
hope  of  man,  hath  become  the  fport  of  ftupid 
infidels  !  The  jeft  of  forry  witlings !  Thefe  hillings 
of  the  ferpent  are  every  where  to  be  heard  ! 


Serm.  4.]  o.n  Argument  of  its  Truth.  53 

Infernal  malice,  never  before  made  fo  general 
an  attack  in  this  way.  Perhaps,  with  all  his  faga- 
city,  the  adverfary  did  not  lufpeft  that  creatures 
made  for  eternity  could  be  driven  from  the  way 
of  peace  by  the  derifion  of  fools,  till  taught  it  by 
experience.  But  this  hath  been  found  his  molt 
fuccefsful  weapon  !  It  hath  done  greater  mifchief 
to  chriftianity,  than  all  the  rage  of  perfecution  ! 
Many  account  it  honorable,  to  fuffer,  pain  or 
lofs,  with  patience,  and  to  face  danger  and  death 
with  fortitude  ;  but  few  think  themfelves  honored 
by  fcom  and  reproach.  Human  nature  is  here 
attacked  on  its  weakeft  fide. 

Some  European  fcoffers,  of  high  rank,  during 
the  laft  age  took  the  lead  in  this  mode  of  attack  on 
chriftianity  ;  and  have  been  followed  by  a  count- 
lefs  throng  of  noble  and  ignoble,  learned  and  un- 
learned, down  to  this  day.  Few  infidels  are  fo 
modeft  as  not  to  affe£t  wit  on  the  fubjecl:  of  reli- 
gion ;  few  witticifms  fo  contemptible  as  not  to 
meet  the  approbation  and  receive  the  applaufe  of 
brother  infidels. 

That  flrong  combinations  have  been  formed 
againft  chriftianity,  and  alfo  againft  civil  govern- 
ment, in  the  kingdoms  of  Europe,  and  that  they 
have  too  fuccefsfully  undermined  both,  is  an  ac- 
knowledged facl. 

In  the  leaders  of  thofe  confpiracies  wedifcover 
all  the  traits  of  character,  attributed  in  prophecy 
to  the  fcoffers  who  fiiould  arife  in  the  laft  days. 
When  every  circum fiance,  in  events  fo  remarka- 


54       The  Dedenfions  of  Chriftianity,       [Serm.  4, 

ble,  agree  with  the  predictions,  can  doubt  remain 
whether  the  predictions  are  fulfilled  ? 

There  hath  been  faith  in  this  land.  It  is  not 
yet  extinct.  But  we  are  importing  the  principles, 
and  practices  of  Europe.  "  The  mockers  of  the 
laft  times"  are  now  to  be  feen  on  this  fide  the  At- 
lantic. "  Many  follow  their  pernicious  ways." 
We  have  reafon  to  expect  the  evils  to  increafe  till 
"  the  godly  ceafe  and  the  faithful  fail"  from  among 
us.  For  when  the  Son  of  man  cometh  fhall  he  fnd, 
faith  on  the  earth  ?  This  land  will  alfo  be  over- 
fpread  with  infidelity  !  "  The  whole  world  lie  in 
wickednefs  !" 

There  rnay  be  partial  revivals  of  religion,  but 
no  general  reformation  is  to  be  expected  ;  and  af- 
ter every  refrefhing,  the  declenfions  will  probably 
be  greater  than  before.  Fanatic  emotions,  here 
and  there,  may  flatter  fome  who  are  friends  to  re- 
ligion, but  they  only  f  erve  to  accelerate  the  fpread 
of  infidelity. 

It  is  a  gloomy  thought !  The  ferious  foul  fad- 
dens  ;  forrow  fills  the  good  man's  heart,  if,  when 
he  fees  little  regard  paid  to  religion,  he  expects 
yet  greater  defections  !  If  when  he  fees  but  few  of 
thofe  who  are  rifing  into  life,  paying  attention  to 
the  bed  things,  he  expects  flill  fewer  of  their  de- 
fcendants  to  be  wife  and  good  !  Yea  that  the  de- 
clenfions will  continue  and  increafe,  "  till  all  flefh 
fhall  become  corrupt,  and  the  earth  be  filled  with 
violence  !"  Would  to  God  thefe  expectations 
might  not  be  realized  ;  for  they  are  exceedingly 
diftrefiing.     But  they  appear  to  us  to  be  dictated 


Serm.  4.]  an  Argument  of  its  Truth.  55 

by  the  fpirit  of  truth,  and  confirmed  by  the  hifto- 
ry  of  the  world,  and  by  the  progrefs  of  events  o- 
pening  to  view. 

One  confideration,  however,  minifters  confo. 
lation,  fhining  through  the  gloom  ;  namely,  the 
long,  holy,  happy  period,  which  may  be  expected 
to  follow  the  dark  term  now  approaching. 

By  dark  we  mean  only  in  a  moral  view.  Re- 
fpecting  arts  and  fciences,  mankind  may  never 
have  been  more  enlightened  than  at  prefent.  But 
this  is  foreign  to  religion.  When  Egypt,  Greece, 
and  Rome,  were  the  feats  of  the  mufes,  they  re- 
mained as  devoid  of  religious  knowledge,  as  the 
moft  ignorant  barbarians.  Arts  and  fciences  may 
Hill  flourifh,  and  yet  deeper  refearches  be  made 
into  the  arcana  of  nature,  while  religion  is  dying 
away  and  atheifm  fucceeding  in  its  place. 

Some  intervening  links  areneceffary  to  connect 
the  prefent  age  with  the  happy  times  now  diftant. 
Who  fhall  fill  them,  the  divine  fovereign  will  deter- 
mine. An  hour  of  temptation  muft  try  all  who 
dwell  upon  the  earth.  Thefe  are  the  times  in 
which  we  are  tried. 

Do  we  envy  thofe  who  may  live  during  the 
peaceful  reign  of  the  Redeemer  ?  Let  us  not  for- 
get that  we  are  favored  above  many  who  have 
gone  before  us — above  fome  of  our  contempora- 
ries, and  probably  above  thofe  who  will  fuceeed 
us,  before  the  commencement  of  that  happy  era. 
Nothing  neceffary  to  falvation  is  denied  us.  If 
ftraitened  it  is  in  our  own  bowels.  If  faithful  to 
improve  the  talents  put  into  our  bands,  "  our  la* 
bor  will  not  be  in  vain  in  the  Lord" — God  will 


56  The  Dedenfiom  of  Chrijlianity,  Sc.    [Serm.  4. 

keep  us  to  his  kingdom.  There  we  fhall  fee 
Chrift's  glory,  though  we  may  never  fee  it  here  as 
fome  others  who  come  after  us. 

Be  it  alfo  remembered,  that  the  rewards  of  the 
coming  world,  will  be  proportioned  to  the  diffi- 
culties we  may  have  to  encounter  here  in  this. 
Thofe  who  make  their  way  to  heaven  through 
darknefs  and  temptations,  and  force  their  way 
through  hoftile  bands,  will  rife  to  greater  honors 
there,  than  though  they  had  afcended  by  an  eafier 
and  a  fmoother  road.  Nothing  done  or  fuffered 
in  the  way  of  duty  will  loofe  its  reward.  God 
hath  not  faid  "  feek  ye  my  face  in  vain." 

"  Wherefore, brethren  give  diligence  to  make 
your  calling  and  election  fure  ;  for  if  ye  do  thefe 
things,  ye  {hall  never  fall  ;  for  fo  an  entrance  fhall 
be  miniftered  unto  you  abundantly  into  the  ev. 
erlafting  kingdom  of  our  Lord  and  Savior  Jefus 
Chrift.  To  him  be  glory,  both  now  and  forever. 
Amen." 


SERMON    V. 
Abram' s  Horror  of  great  Darkness. 

Genesis  xv.  12. 
And  when  the  siin  was  going  down,  a  deep  sleep  fell  upon 
Abram  ;  and  lo,   an  horror   of  great  darkness  fell  upon 
him. 

IF  we  confider  the  fketch,  given  us  in  fcripture\, 
of  the  life  of  this  patriarch,  we  fhall  find  that  few 
have  had  equal  manifestations  of  the  divine  favor. 
But  the  light  did  not  at  all  times  mine  on  him. 
He  had  his  dark  hours  while  dwelling  in  this 
flrange  land.  Here  we  find  an  horror  of  great 
darknefs  to  have  fallen  upon  him.  The  language 
ufed  to  defcribe  his  ftate,  on  this  occasion,  is 
flrong.  It  exprefles  more  than  the  want  of  God's 
fenfible  prefence.  It  defcnbes  a  ftate  fimilar  to 
that  of  the  pfalmift,  "  While  I  fuffer  thy  terrors 
I  am  diftratted."  His  fufFerings  probably  bore 
an  affinity  to  thofe  of  the  Savior  when  the  father 
hid  his  face  from  him  ;  at  which  period  there  was 
more  than  the  withdrawing  of  his  fenfible  prefence, 
the  powers  of  darknefs  were  fufFered  to  terrify  and 
afflicl;  him — "  It  was  their  hour" — God  had  left 
him  in  their  hands.  So  Abram  on  this  occafion. 
H 


*j3  Abram*  s  Horror  of  great  Darlnefs.    [Serm.  3, 

Just  before  God  had  fmiled  upon  him — "  Fear 
not,  Abram  :  1  am  thy  fhield,  and  thy  exceeding 
great  reward."  Then  all  was  light  and  love. 
*'  The  candle  of  the  Lord  fhone  on  his  head." 
When  he  complained  that  he  had  no  child  to  com- 
fort him,  or  inherit  bis  poffeflions,  God  promifed 
him  an  heir,  and  a  countlefs  progeny — "Look 
tiovf  toward  heaven  and  tell  the  ftars,  if  thou  be 
able  to  number  them — So  fhall  thy  feed  be.  And 
he  believed  the  Lord  ;  and  he  counted  it  to  him 
for  righteoufnefs."  What  an  occafion  of  joy  ? 
What  ft  range  manifestations  of  divine  favor  ? 
They  are  Scarcely  paralleled  in  the  hiftory  of  man. 

Bur  how  fudden  the  reverfe  ?  The  fame  day — 
■when  the  fun  was  going  down  ;  lo  !  the  brightness 
difappears,  and  an  horror  of  great  darknefs  fell 
upon  him. 

A  deep  flee p  fell  upon  Abram.  This  was  not  a 
natural  deep.  There  is  no  probability  that  he 
would  have  given  way  to  weaknefs,  and  fallen 
into  a  common  fleep,  while  engaged  in  covenant- 
ing with  God  ;  binding  himfelf  with  folemn  en- 
gagements, and  receiving  tokens  of  the  divine  fa- 
vor, and  the  promife  of  bleffings  for  a  great  while 
to  come.  If  he  could  have  flept  while  receiving 
fuch  manifeftations  of  the  divine  friendfhip,  it  is 
not  probable  that  his  dreams  would  have  been  ter- 
rifying :  His  fituation  would  rather  have  infpired 
joyful  fenfations,  and  excited  pleafing  expecta- 
tions. 

That  which  for  want  of  language  more  perti- 
nent and  exprtfiive,  is  here  termed  fleep,  icems  to 


Serm,  5.]  Ahrmris  Horror  of  great  Darknefs.    59 

have  been  a  divine  ecftafy — fuch  influence  of  the 
holy  fpirit  operating  on  the  foul,  as  locked  it  up 
from  every  thing  earthly,  and  fhut  out  worldly 
things,  as  effectually  as  a  deep  fleep,  which  fhuts 
up  the  foul  and  clofeth  all  its  avenues,  fo  that 
nothing  terreftrial  can  find  admittance. 

This  was  often  experienced  by  the  prophets, 
when  God  revealed  himfeif  to  them,  and  made 
known  his  will.  Thus  Daniel,  when  the  angel 
Gabriel  was  fent  to  folve  his  doubts,  and  let  him 
into  futurity — "  Now  as  he  was  fpeaking  with  me, 
I  was  in  a  deep  fleep  on  my  face  toward  the 
ground."  The  holy  prophet,  filled  with  fear  at 
the  approach  of  the  celeftial  meffenger,  could  not 
have  fallen  afleep,  like  fome  carelefs  attendant  in 
the  houfe  of  God.  Yet  fuch  is  the  language  ufed 
to  exprefs  his  fituation  at  that  time,  and  afterwards 
on  a  fimilar  occafion.*  The  three  difciples,  who 
witneffed  the  transfiguration,  experienced  fimilar 
fenfations — fenfations  which  abforbed  the  foul, 
and  fhut  out  terreftrial  objects,  which  the  evangel, 
ift  compares  to  fleep. 

But  why  was  Abram's  joy,  occafioned  by  the 
communications  of  the  morning,  fo  foon  turned 
to  horror. 

The  reafons  are  with  him  "  whofe  judgments 
are  unfearchable,  and  his  ways  part  finding  out." 
We  may  obferve,  however,  that  fuch  is  the  way  of 
God  with  man,  while  here  on  trial.  If  at  any 
time  a  perfcn  feems  peculiarly  favored  of  heaven, 
fomething  of  a  different  nature  is  commonly  fet 

*  Daniel  vii^  18.  x.  9. 


6o  Abrams  Horror  of  great  Darknefs.    [Serm,  5. 

over  againft  it.  Perhaps  to  remind  him  that  this 
is  not  his  reft.  We  feldom  enjoy  profperity  with- 
out a  fenfible  mixture  of  adverfity  ;  or  without 
fomewhat  adverfe  following  in  quick  fucceftion. 
"  Even  in  laughter,  the  heart  is  forrowful,  and 
the  end  of  miith  is  heavinefs."  Neither  are  fpe- 
cial  trials  or  forrows  fent  alone  ;  comforts  and 
confolations  are  ufually  joined  with  them,  orfoon 
fucceed  them.  If  we  confider  the  matter,  we  lhall 
obferve  this  in  ourfelves  ;  and  may  often  difcov- 
er  it  in  others.  We  fee  it  in  the  hiftory  of  this 
patriarchy  and  that  of  many  of  his  descendants. 

The  pilgrimage  of  Jacob,  how  remarkably  di- 
verfified  with  good  and  evil,  with  joy  and  forrow  ? 
That  alfo  of  Jofeph — of  Mofes — of  Daniel  ?  At 
times  each  of  thefe  were  raifed  high  and  brought 
low — fometimes  found  themfelves  at  the  fummit 
of  earthly  honor  and  felicity  ;  at  other  times, 
were  cafi;  down,  and  hope  feemed  ready  to  forfake 
them. 

In  the  hiftory  of  Job  the  fame  things  are  exem- 
plified in  fl ill  ftronger  colors.  That  holy  man 
experienced  the  extremes  of  honor  and  infamy, 
joy  and  grief,  hope  and  terror.  The  proph- 
ets and  apoftJes,  paffed  through  fcenes  in  many 
refpe6is  fimilar  ;  their  joys  and  forrows  were  con- 
trafted  to  each  other.  Daniel's  mournings  and 
fadings  were  followed  with  remarkable  discove- 
ries and  cheering  revelations  ;  but  the  divine  com- 
munications were  almoft  too  ftrong  for  frail  hu- 
manity ;  they  filled  him  with  difmay,  and  had  well 
nigh  deftroyed  his  mortal  body.  "  He  fainted 
and  was  fick  certain  davs." 


Si?rm.  5.]  Ahram's  Horror  of  great  Darknefs.    6i 

St.  Paul  was  "caught  up  into  paradife  and 
heard  unfpeakable  words,  which  it  was  not  pofliblc 
for  a  man  to  utter" — had  a  view  of  the  ineffable 
glory  of  the  upper  world  ;  but  trials  no  lefs  re- 
rnarkable,  and  very  fevere,  were  contrafted  to  tUofe 
flrange  diftin£lions,  and  more  than  earthly  joys  ! 
"  Left  I  mould  be  exalted  above  meafure,  through 
the  abundance  of  the  revelations,  there  was  given 
me  a  thorn  in  the  flefh,  a  meffenger  of  Satan  to 
buffet  me,  left  I  fhould  be  exalted  above  meaf- 
ure."* 

St.  John  fuffered  fore  perfecutions — was  ban- 
ifhed  from  the  fociety  of  his  fellow  Chriftians,  if 
not  from  the  fociety  of  men.  But  divine  difcov- 
eries  repaid  all  his  fufferings — heaven's  ineffable 
glories  were  opened  to  his  view  !  What  he  witneff- 
ed  could  be  but  very  partially  communicated. 
Language  is  weak  ;  only  faint  hints  and  general 
intimations  could  be  given  of  the  "glory  which  is 
to  be  revealed."  But  the  fuffering  apoftle  enjoy- 
ed it,  and  was  fupported,  yea,  enraptured  by  it. 

This  life  is  filled  with  changes.  Good  and  evil, 
hope  and  fear,  light  and  darknefs,  are  fet  over  a- 
gainft  each  other.  The  faints,  while  they  dwell  in 
the  duft,  fometimes  walk  in  darknefs,  and  have 
their  hours  of  gloom  and  horror — "  The  whole 
creation  groaneth  and  travaileth  together  in  pain 
until  now — Even  thofe  who  have  the  firft  fruits  of 
the  fpiiit,  groan  within  themfelves,  waiting  for — 
the  redemption  of  the  body.  Thofe  of  whom  the 
world  is  not  worthy,  are  often  in  heavinefs,  through 
jnanifold  temptations."  » 

*  2  Corinthians,  xii.  4 — f. 


62  AWwrrCs  Horror  of  great  Darknefs.    £Serm.  5, 

We  may  wonder  at  thefe  things  ;  but  when  we 
confider  them  as  ordered  of  God,  the  confideration 
fhould  calm  our  minds,  and  bring  us  to  fay  with 
the  aflonifhed  Shunatmte  of  old,  "  It  is  well."* 

God  doth  not  order  for  rows  to  his  creatures 
here,  becaufe  he  delights  in  their  fufferings.  "  He 
grieves  not  willingly,  neither  affli&s  the  children 
of  men.  He  doth  it  for  their  profit,  that  they 
may  be  partakers  of  his  holinefs."  And  which  of 
the  faints  hath  not  received  benefit  from  it  ?  Who 
among  them  hath  not  fometimes  been  ready  to 
adopt  the  language  of  the  pfalmift,  "  It  is  good  for 
me,  that  I  have  been  affli&ed." 

"Born  of  the  earth,  we  are  earthly*' — our  af. 
fe&ions  naturally  defcend.  We  are  prone  to  fet 
our  affe£tions  on  temporal  things,  and  fet  up  our 
reft  where  there  is  no  abiding.  Therefore  do  we 
need  afflictions  to  keep  us  mindful  of  our  fitua- 
tion.  Such  remains  of  depravity  are  left  in  the 
renewed,  that  profperity  often  corrupts  them. 
But  for  the  forrows  and  fufFerings  ordered  out  to 
them,  they  would  forget  God  and  lofe  themfelves 
among  the  deceitful  cares,  and  infatuating  allure- 
ments of  this  ftrange  land. 

Intervals  of  comfort  are  alfo  needful  for  them. 
Were  theie  denied  them,  "  the  fpirits  would  fail  be- 
fore God,  and  the  fouls  which  he  hath  made." 
And  intervals  of  light  and  joy  are  given  to  refrefh, 
and  cheer,  and  animate  them  to  the  duties  requir- 
ed in  this  land  of  darknefs  and  doubt.  But  they 
are  not  intended   to  fatisfy.     They   anfwer   like 

*  2  Kings,  iv.  26. 


Swim.  5.]  Abram's  Horror  of  great  Darknefs.    63 

ends  to  the  Chriftian  during  his  earthly  pilgrimage, 
as  the  fruits  of  Canaan,  carried  by  the  fpies  into 
the  wildernefs  did  to  Ifrael  while  journeying  to- 
ward the  land  of  promife — ferve  to  give  them  a 
glance  of  the  good  things  prepared  for  them,  to 
increafe  their  longings  after  them,  and  animate 
them  to  prefs  forward  and  make  their  way  to  the 
poifeflion. 

Such  may  be  fome  of  the  reafons  of  thofe  vari- 
ed fcenes  through  which  the  people  of  God  are 
doomed  to  make  their  way  to  glory. 

Often  the  faints  find  themfelves  unable  to  pen- 
etrate the  defign  of  heaven  in  the  trials  through, 
which  lies  their  way — efpecially  in  the  hidings 
of  God's  face,  fo  that  they  cannot  difcover  him. 
This  made  no  fmall  part  of  Job's  trial — "  Behold 
I  go  forward  but  he  is  not  there  ;  and  backward, 
but  I  cannot  perceive  him  ;  on  the  left  hand  where 
he  doth  work,  but  I  cannot  behold  him ;  he  hid- 
eth  himfelf  on  the  right  hand  that  I  cannot  fee 
him."  Could  he  have  known  the  reafons  of  his 
trials  it  would  have  been  a  great  confolation,  but 
it  was  denied  him,  and  the  reafons  of  God's  hiding 
his  face  from  him,  no  lefs  than  thofe  of  his  other 
trials. 

S0  it  is  alfo  with  others.  The  darknefs  which 
involves  them  makes  part  of  their  trials.  It  is  a 
common  trial  of  the  faints.  God  will  have  his 
people  "  live  by  faith  and  walk  by  faith."  To 
live  by  faith,  implies  want  of  fight,  and  ignorance 
of  the  defigns  of  providence.  A  great  partrof  the 
good  man's  trial  here,  confifts  in  trufting  God  with- 


£4   Ahram's  Horror  of  great  Darknefs.   [Serm.  5, 

out  knowing  why  fuch  things  are  required,  or 
fuch  trials  ordered  out  to  him.  In  this  way  the 
faints  had  great  trials  under  the  former  difpenfa. 
tions.  A  veil  was  then  fpread  over  the  method  of 
grace,  or  way  in  which  God  would  bring  falva- 
tion  to  men.  Even  the  religious  rites  enjoined  by 
the  law,  were  not  underftood,  though  they  made 
part  of  the  duties  of  every  day ;  they  remained 
rnyfterious,  till  Chrift  removed  the  covering  cad 
over  them;  made  known  the  hidden  myftery,  and 
opened  "the  way  into  the  holieft  by  his  blood." 

Under,  every  difpenfa tion  religion  greatly  con- 
iifts  in  referring  every  thing  to  God,  and  trufting 
in  him,  without  being  let  into  his  defigns,  or  know- 
ing reafons  of  his  orders.  "  Bleffed  is  he  who 
hath  not  feen,  and  yet  hath  believed" — Bleffed  is 
he  who  without  penetrating  the  defigns  of  heaven 
trufts  in  God,  and  conforms  to  his  requirements, 
not  doubting  but  all  will  turn  out  right — that  God 
will  lead  him  in  right  ways,  though  they  may  be 
ways  which  he  knows  not. 

Abram  difcovered  much  of  this  temper — in 
obedience  to  divine  order  he  left  his  father's  houfe, 
and  "  went  forth,  not  knowing  whither  he  went." 
And  afterwards,  when  commanded  of  God,  he 
took  a  three  days  journey,  to  offer  his  fon,  Ifaac, 
at  the  place  which  mould  be  (hewn  him. 

The  trial  of  this  patriarch,  recorded  in  the  text, 
might  be,  at  that  time  particularly  neceffary.  God 
had  then  admitted  him  to  a  fpecial  nearnefs  ;  and 
fpecial  trials  might  be  requifite  to  keep  him  hum- 
ble, and  prevent  high  thoughts  of  himfelf.     For 


Serm.  5.]    Abram's  Horror  of  great  Darknefs.   6$ 

fuch  is  fallen  human  nature,  that  particular  dif- 
tm&ions,  even  divine  communications,  though  of 
grace,  are  apt  to  be  abufed  ;  to  fofter  pride ! 
Though  man  is  poor  and  dependant,  pride  is  a 
fin  which  very  eafily  befets  him.  If  Paul  needed 
fomething  to  keep  him  humble  when  favored  with 
revelations,  why  not  Abram  ?  Abram  was  then 
in  the  body — compared  with  infirmity — liable  to 
temptation,  and  prone  to  feaudion.  God  knew 
his  ftate — corrected  him  therefore,  to  give  him  a 
fenfe  of  demerit,  when  he  received  him  into  cove- 
nant and  engaged  to  be  his  God. 

Another  defign  of  his  darknefs  and  horror  at 
that  time,  might  be  to  fill  him  with  awe  and  rev- 
erence of  the  divine  majefty.  Had  he  experienc- 
ed nothing  of  this  kind,  the  ftrange  familiarity  to 
which  he  had  been  admitted  of  the  moft  high, 
might  have  diminifhed  his  fear  of  God,  and  cauf- 
ed  him  to  think  lightly  of  the  great  fupreme. 

The  horror  and  diftrefs  he  now  experienced, 
might-  alfo  ferve  to  prepare  him  for  holy  joy,  when 
God  mould  lift  on  him  the  light  of  his  counte- 
nance. Light  and  joy  are  moft  refreming  when 
they  follow  darknefs  and  terror.  Therefore  the 
joy  of  thofe  who  have  been  pricked  at  their  hearts 
for  fin  and  made  to  know  its  exceeding  finfulnefs, 
when  they  are  brought  to  hope  in  divine  mercy, 
and  believe  themfelves  forgiven  of  God.  There 
is  reafon  to  believe  that  the  forrows  of  this  ftate 
will  give  a  zed  to  the  joys  of  heaven — the  dafk- 
nefs  of  this  ftate,  to  the  light  of  that  in  which 
darknefs  is  done  away — the  fear  and  concern  h  v 
I 


6$    Abram's  Horror  of  great  Darknefs.    [Seiim.  5. 

experienced,  to  the   fecurity  and  perfect  fafety  of 
the  Canaan  which  is  above. 

Some  think  that  what  Abram  experienced  on 
this  occafion  was  intended  to  intimate  God's  future 
dealings  with  his  family.  They  were  honored  by 
being  taken  into  covenant  with  God,  but  were  to 
pafs  through  the  honor  and  darknefs  of  Egyptian 
bondage — the  diftreffes  of  a  wildernefs  Hate,  and 
a  war  with  the  Amorites,  before  they  mould  enjoy 
the  promifed  land.  Some  conceive  Abram's  fuf- 
ferings  at*  this  time,  defigned  to  prefigure  the  legal 
difpenfation}  under  which  his  feed  were  to  contin- 
ue long,  and  fufFer  many  things.  However  this 
might  be,  we  know  that  Abram  did  not  find  reft 
in  this  weary  land,  unallayed  with  forrow.  He 
was  doomed  to  make  his  way  through  darknefs, 
doubts  and  difficulties. 

Such  was  the  portion  of  this  father  of  the  faith- 
ful, while  he  remained  in  the  body  and  continued 
on  trial.  The  fame  is  the  portion  of  all  the, faints. 
';  This  is  not  their  reft,  becaufe  it  is  polluted." 
Reft  is  not  to  be  found  on  earth.  When  the  re- 
mains of  fin  mail  be  purged  away,  there  will  be 
no  more  darknefs,  fear  or  horror.  "  The  former 
things  will  pafs  away." 

These  connderations  teach  us  wrhat  we  have  to 
expect  while  we  tabernacle  in  clay — namely,  trials 
and  difficulties,  doubts  and  darknefs — thefe  muft 
be  hereourportion.  Though  wemay  bechildren  of 
God,  we  are  not  to  exp&6r.  exemption  from  them 
till  the  earthly  houfe  of  our  tabernacle  is  diffolvcd 
and  we  are  clothed  on  with  our  houfe  which  is 
from  heaven. 


Serm.  5.J    Abrams  Horror  of  great  Darknefs.    6/ 

Those  who  are  ftrangers  to  religion  may  (latter 
themfelves  that  fhould  they  attain  renewing  grace 
and  get  evidence  of  it,  they  mould  no  more  i'uffer 
from  fear  or  horror,  or  the  hidings  of  God's  face, 
but  that  God  would  fmile  inceiTantly  upon  them 
and  caulc  them  to  go  on  their  way  rejoicing.  But 
this  is  far  from  being  the  cafe.  Though  when 
perfons  fir  ft  attain  a  hope  towards  God,  they  are 
glad,  their  joy  is  foon  interrupted — doubts  and 
fears  arife — their  way  is  dark — "  God  hidcth  his 
face  that  they  cannot  behold  him.  O  that  I  were 
as  in  months  pail — when  God  preferred  me — 
when  his  candle  mined  upon  my  head,  and  by  his 
light  I  walked  through  darknefs — when  the  Al- 
mighty was  yet  with  me." 

This  hath  been  the  complaint  of  many 
ethers  befids  benighted  Job.  It  is  often  the  lan- 
guage of  the  faints  while  in  this  dark  world. 
"  God  often  hides  his  face  from  thofe  whom  hi", 
foul  loves,  fo  that  thev  walk  on  and  are  fad." 
This  makes  them  long  for  heaven,  becaufe  there 
"  will  be  no  night  there,  neither  forrow,  nor  cry- 
ing, nor  any  more  death." 

In  this  life  fanftification  is  imperfecT:.  The 
faints  cany  about  in  them  a  "  body  of  death." 
While  this  continues,  they  cannot  have  uninter- 
rupted peace,  but  muit  have  intervals  of  darknefs 
and  doubt.  Thofe  who  have  gone  before  us  have 
cften  been  troubled  and  diiireffed,  and  gone  on 
their  way  forrowing. 

Tins  is  the  fruit  of  fin.  Man  was  doomed  to  it 
at  the  apoftacy.     It  from  thzt  time  the 


68    Abram's  Horror  of  great  JDarknefs.    [Sera*.  5. 

portion  of  humanity.  None  hath  been  exempted. 
Thofe  whom  St.  John  faw  walking  in  white  robes 
and  rejoicing  in  gjory,  had  "come  out  of  great 
tribulation." 

We  can  hope  for  nothing  better  than  to  "  be 
followers  of  them  who  through  faith  and  patience 
inherit  the  promifes."  We  muft  travel  the  fame 
road  and  can  promife  ourfelves  no  better  accom- 
modations on  our  journey.  If  Abram,  the  friend 
of  God,  felt  horror  of  great  darknefs,  after  he  had 
been  called  of  God,  we  have  no  reafon  to  expeft 
trials  lefs  fevere. 

Let  us  not  be  difcouraged,  or  faint  in  our 
minds.  The  way  to  glory  lies  through  this  dreary 
land — to  us  there  is  no  other  way.  But  the  end 
will  be  light.  If  we  keep  heaven  in  our  eye,  and 
prefs  on  unmoved  by  the  difficulties,  and  unawed 
by  the  dangers  which  lie  in  our  way,  "  our  labor 
will  not  be  in  vain  in  the  Lord."  God  will  be 
with  us.  He  will  not  leave  us  comfortlefs  ;  but 
will  fupport  us  under  difficulties  and  guard  us  to 
his  kingdom.  After  we  mall  have  fuffered  awhile, 
he  will  call  us  from  our  labors,  and  reward  us 
with  eternal  rewards.  "  Then  fhalj  we  obtain  joy 
gladiicfs,  and  forrow  and  mourning  fhall  flee 
away."     And  the  time  is  fhort. 

"He  which  teftifieth  thefe  things,  faith,  furely  I 
come  quickly.  Amen."  May  we  havefuch  evi- 
dence of  an  lntereft  in  him,  as  may  difpofe  us  to 
anfwer,  •«  Evenfo  come  Lord  jefuj. 


SERMON    VI. 

Divine  Impartiality  considered. 


Romans  ii.    11. 


For  there  is  no  respect  of  persons  with  God. 

THE  divine  impartiality  is  often  aflerted  in  the 
holy  fcriptures  ;  and  the  affertion  coincides  with 
our  natural  ideas  of  deity.  The  pagans  indeed 
attributed  to  their  Gods,  the  vices,  follies  and  weak- 
neiTes  of  men !  But  the  beings  whom  they  adored 
were  moftly  taken  from  among  men,  and  might  be 
confidered  as  retaining  human  imperfections. — 
Had  unbiaffed  reafon  been  confulted  to  find  out  a 
fupreme  being,  a  different  obj eel:  would  have  been 
exhibited  to  view.  But  it  is  natural  to  mankind 
to  fancy  the  deity  fuch  an  one  as  themfelves. 

The  origin  of  many  erroneous  conceptions  of 
the  divinity  may  be  found  in  the  peifons  who  en- 
tertain them.  To  the  jaundiced  eye,  objec"t«  ap- 
pear difcolored.  To  a  mind  thoroughly  deprav- 
ed, the  fource  of  truth  may  leem  diftorted.  There- 
fore the  hope  of  the  Epicure — therefore  the  por- 
trait which  fome  have  drawn  of  the  divine  fove- 
reign,  rather  refembling  an  earthly  tfefpot,  than 
thejehovah  of  the  bible  ! 


70  Divine  Impartiality.  [Serm.  6. 

Yet  God  is  vifible  in  his  works  and  ways. 
"  They  are  fools  and  without  excufe,  who  fay, 
there  is  no  God."  And  as  far  as  God  appears  in 
the  works  of  creation  and  providence,  he  appears 
as  he  is.  Paffion,  prejudice,  or  depravity  may 
disfigure  or  hide  him  ;  but  as  far  as  the  difcove- 
ries  which  God  hath  made  of  himfelf  are  received, 
his  true  character  is  difcerned. 

Of  this  character  impartiality  conllitutes  an 
effential  part.  "  God  is  a  rock,  his  work  is  per- 
fect ;  for  all  his  ways  are  judgment  ;  a  God  of 
truth,  and  without  iniquity  ;  juft  and  right  is  he." 

This  reprefentation  agrees  with  reafon.  Ac- 
cording to  his  fenfe  of  it,  every  man  will  fubfcribs 
it.  Yet  different  apprehenfions  are  entertained 
refpecling  the  divine  impartiality,  as  refpecting 
every  thing  elfe.  The  ideas  which  fome  receive, 
others  reject  as  unreafonable.  This  is  not  ftrange. 
Minds  differ,  no  lefs  than  bodies. 

We  propofe,  with  deference,  now  to  exhibit  our 
views  of  this  inter cjling  fubjecl,  the  divine  impartialL 
tyt  efpecially  as  it  refpects  man. 

This  is  the  branch  of  divine  impartiality  refer- 
red to  in  the  text,  and  commonly  in  the  fciiiptures 
— There  is  no  refpetl  of  persons  with  God. 

It  is  important  that  we  form  juft  apprehenfions 
on  this  fubject.  Mifiakes  might  infpire  ground- 
lefs  expectations,  and  occafion  practical  errors, 
difhonorable  to  God,  and  mifcheivous  to  man. 
But  thofe  which  are  juft,  have  a  tendency  to  pro. 
duce  fcntiments  of  rational  refpect  and  reverence 
for  thefupreme  Governor  and  to  point  to  the  way 
of  peace  and  bleffednefs. 


Serm.  6.]  Divine  Impartiality.  71, 

Impartiality  doth  not  require  an  equality  of 
powers  or  advantages — that  creatures  mould  in 
this  view  be  treated  alike,  or  made  equal.  Infi- 
nite wifdom  and  power  are  not  reitri&ed  to  a 
famenefs  in  their  plaflic  operations,  or  providen- 
tial apportionments.  Neither  is  this  famenefs  the 
order  of  heaven. 

The  number  of  creatures  is  great.  We  cannot 
reckon  them  up  in  order  ;  nor  the  different  fpecies. 
Among  the  myriads  of  the  fame  fpecies,  are  dif- 
criminations,  fufficient  to  diftinguifh  them  from 
one  another.  We  obferve  this  in  our  race,  and  in 
the  creatures  beneath  us.  Among  mankind  thefe 
differences  are  mofl  noticeable  and  moft  interest- 
ing. They  relate  to  every  thing  which  belongs 
to  man — to  the  mind,  and  to  the  body,  and  to  the 
powers  of  each — to  the  temper — appetites — paf- 
fions — talents — trials — opportunities,  and  means 
of  information.  There  is  in  every  refpecl:  an  al- 
molt  infinite  variety — differences  which  run  into 
innumerable  particulars.  Variety  mav  be  conhd- 
ered  as  a  diftingui  filing  trait  in  the  works,  and 
ways  of  God.  And  all  is  right.  When  we  con- 
fider  the  hand  of  God  and  his  providential  influ- 
ence in  them,  we  feem  con  {trained  to  adopt  the 
language  of  the  pfalmift,  "  O  Lord  how  many  are 
thy  works  ?  In  wifdom  haft  thou  made  them  all  : 
The  earth  is  full  of  thy  riches." 

These  are  difplays  of  divine  fovereignty.  They 
are  beyond  our  comprehenfion.  "We  fee,  but 
we  understand  not."  Of  many  things  brought 
into  being  by  divine  efficiency,  we  know  neither 


j 2  Divine  Impartiality.  [Serm.  6, 

the  defign  nor  ufe — can  only  fay,  "  Thou  Lord, 
haft  created  all  things,  and  for  thy  pleafure  they 
are  and  were  created." 

The  fame  obfervation  is  applicable  to  the  differ- 
ent fituations  in  which  God  hath  placed  creatures 
of  the  fame  clafs,  and  the  different  talents  com- 
mitted to  them.  God  hath  doubtlefs  his  reafons 
for  thefe  difcriminations,  but  hath  not  revealed 
them. 

By  nothing  of  this  kind  is  the  divine  impartial- 
ity affected  ;  with  none  of  them  is  it  concerned. 
God  is  pleafed  to  try  fome  with  ten  talents,  others 
with  five,  others  with  only  one.  That  "  fo  it 
ieems  good  in  his  fight,"  is  all  we  know  about  it  ; 
and  all  we  need  to  know.  Should  we  attempt  to 
pry  into  it,  the  anfwer  given  by  our  Lord  to  an 
officious  enquirer  refpecling  another,  might  be 
applied — "  What  is  that  to  thee  ?" 

The  divine  impartiality  is  only  concerned  to 
apportion  the  rule  of  duty  to  the  powers  and 
advantages  imparted,  and  to  give  to  each  one  ac- 
cording to  the  manner  in  which  he  fhall  have  con- 
formed to  the  rule  given  to  direct,  him,  making  no 
difference,  other  than  they  may  have  a&ed  differ- 
ently the  parts  affigned  them,  or  had  more  or  few- 
er talents. 

If  this  definition  of  impartiality  is  juft,  we  may 
infer  that  God  requires  of  man  only  "  according 
to  that  which  he  hath  ;"  and  that  in  the  final  ad- 
iuftment  nothing  will  be  done  by  partiality,  or 
preferring  one  before  another. 


Serm.  6\]  Divine  Impartiality.  73 

Could  not  thefe  be  predicated  of  the  fupreme 
governor,  we  would  not  attempt  to  vindicate  his 
character  as  an  impartial  being.  The  latter  we 
conceive  chiefly  refpeclxd  in  the  text.  Shall  treat 
of  each  briefly. 

That  God  requires  of  man  only  "  according  to 
that  which  he  hath/'  is  equally  the  language  of 
reafon  and  revelation.  Our  Savior  teacheth,  that 
the  divine  rule  will  be  the  fame,  in  this  refpeft,  as 
that  which  governs  good  men—*-"  Unto  whom 
much  is  given,  of  him  mail  much  be  required  ;  and 
to  whom  men  have  committed  much,  of  him  will 
they  afk  the  more." 

The  apofHe  had  a  particular  referrence  in  the 
text  to  the  decifions  at  the  great  day,  when  "  every 
one  muft  give  account  to  God,  and  receive  the 
deeds  done  in  the  body" — and  infills  that  the  fit- 
uation  in  which  each  perfon  had  been  placed,  and' 
the  rule  given  for  his  direction  will  then  be 
brought  into  the  reckoning,  and  that  each  one  will 
be  judged,  and  his  ftate  determined  by  the  law, 
under  which  he  had  lived  and  acted  during  his 
probation.  This  is  the  fpirit  of  the  context  from 
verfe  fixth  to  the  fixteenth,  inclufive.  "  Who  will 
render  to  every  man  according  to  his  deeds  :  To 
them  who  by  a  patient  continuance  in  well  doing, 
feek  for  glory,  and  honor  and  immortality,  eter- 
nal life  :  But  to  them  that  are  contentious,  and 
do  not  obey  the  truth,  but  obey  unrighteoufnefs, 
indignation  and  wrath  \  tribulation  and  anguifh, 
upon  every  foul  of  man  that  doeth  evil  -  of  the 
Jew  firlt,  and  alfo  of  the  Gentile  :  But  glorv.  and 
K 


74  Divine  Impartiality.  [Serm.  6. 

honor,  and  peace,  to  every  man  that  worketh  good ; 
to  the  Jew  firfl,  and  alfo  to  the  Gentile.  For  ihtrt 
is  no  refptU  cf  perfons  with  God.  For  as  many  a3 
have  finned  without  law,  mall  alfo  perifh  without 
law  ;  and  as  many  as  have  finned  in  the  law  fhall 
be  judged  by  the  law.  (For  not  the  hearers  of 
the  law  are  jufl  before  God,  but  the  doers  of  the 
law  fhail  be  juftified.  For  when  the  Gentiles 
which  have  not  the  law,  do  by  nature  the  things 
contained  in  the  law,  thefe  having  not  the 
law,  are  a  law  unto  themfelves  ;  which  fhcw 
the  work  of  the  law  written  in  their  hearts,  their 
confcicncealfo  bearing  witnefs,  and  their  thoughts 
the  mean  while  accufing,  or  elfe  excufing  one  ano- 
ther.) In  the  day  when  God  fhall  judge  the  fe- 
crets  of  men,  by  Jefus  Chrift,  according  to  my 
gofpel/' 

This  whole  paragraph  is  an  illuRration  of  divine 
juftice  and  impartiality,  as  exercifed  toward  man- 
kind. It  fhews  that  they  are  here  for  trial — that 
thofe  who  act  uprightly  will  meet  the  divine  ap- 
probation, and  be  rewarded  with  eternal  rewards ; 
but  that  a  contentious  dif regard  of  duty,'  and  wil- 
ful continuance  in  known  wickednefs  will  be  the 
object  of  divine  indignation,  which  will  occafion 
tribulation  and  anguiih — that  in  the  decifions  at 
the  great  day,  family  and  national  diflinctions  will 
be  difregarded — that  it  will  be  required  of  every- 
one according  to  the  talents  committed  to  him.  and 
no  more,  whether  he  be  Jew  or  Gentile. 

Some  have  doubted  whether  thofe    left  to  the 
light  of  nature  could  poffibly  meet  the  divine  ap- 


Serm.  6.]  Divine  Impartiality.  75 

probation  and  find  mercy  with  God  ;  or  were  not 
doomed  without  remedy  to  fuffer  the  vengeance  of 
eternal  fire.  This  we  apprehend  to  be  here  deter. 
mined.  "  Thofe  who  have  not  the  law,  may  do  by 
nature,  the  things  contained  in  the  law  ;  and  the 
doers  of  the  law  lhall  be  juftified." 

By  "  doing  the  law,"  no  more  is  intended  than 
acting  fincereiy,  according  to  the  light  imparted. 
Perfect  obedience  is  not  attainable  by  imperfect 
creatures — cannot  therefore  be  here  intended  by 
the  apoflle.  His  evident  meaning  is,  that  finceri- 
ty  is  accepted  of  God,  and  rewarded  with  the  re- 
wards of  grace,  and  equally  of  the  Gentile,  as  of 
the  Jew  ;  for  there  is  no  refpeel  of perfons  with  God, 

Adults,  piivileged  with  gofpel  light,  muft  be- 
lieve and  obey  the  gofpel.  To  them  is  that  dec- 
laration addreffed — "  He  that  believeth  and  is  bap- 
tized (hall  be  faved ;  but  he  that  believeth  not 
fhall  be  damned."  This  hath  no  relation  to  thofe 
who  have  not  the  means  of  faith.  "  What  the 
law  faith,  it  faith  to  thofe  who  are  under  it."  The 
fame  is  true  of  the  gofpel. 

The  equal  juftice  of  God  in  giving  'to  every 
one  acording  to  his  works,  or  to  his  improvement 
of  talents,  is  the  fpirit  of  the  text  and  context, 
and  of  many  other  fcriptures.  Yea,  this  one  of 
thofe  great  truths  which  are  borne  on  the  face  of 
revelation — "  If  ye  call  on  the  Father,  who,  with- 
out refpetl  of  perfons,  judgeth  every  man  according 
to  his  works,  pafs  the  time  of  your  fojourning 
here  in  fear." 


7 5  Divine  Impartiality.  |TSerm.  6. 

Some  objections  to  the  preceding  definition  of 
divine  impartiality  are  fubjoined,  with  very  brief 
replies. 

It  is  faid  "  We  mull  be  born  again  or  we  can- 
not fee  the  kingdom  of  God,"  and  regeneration  is 
the  work  of  God,  oreffecl  of  divine  influence. 

That  neceffary  change,  is  indeed  the  work  of 
God,  but  not  to  the  exclufion  of  human  coopera- 
tion. The  holy  fpirit  drives  with  all  who  have 
the  means  of  grace.  None  are  wholly  deflitute  of 
fupemal  influence.1!-— of  awakenings  and  con- 
viftions,  or  devoid  of  power  to  cherifli  or  to  refill 
them.  This  is  intimated  in  the  warnings  to  beware 
of  grieving  or  quenching  the  fpirit.  Could  men 
only  oppofe  divine  influence  in  renovation,  they 
would  never  be  exhorted  of  God  "  to  make 
themfelvs  new  hearts,  and  turn  themfelves  that 
they  may  live."  * 

But  natural  men  are  faid  to  be  "  dead  in  fin" — - 
and  can  the  dead  do  aught  which  tends  to  their 
own  refur  recti  on  ? 

The  renewed  are  faid  to  be  li  dead  to  fin" — 
Can  they  do  nothing  which  tends  to  wickednefs  ?  f 
Metaphors  mutt,  be  underdood  with  latitude.  We 
{hould  involve  ourfelves  in  many  abfurdities,  by 
always  adhering  to  the  literal  fenfe  of  thofe  ufed 
in  fcripture.  Were  we  to  adhere  in  all  cafes  to 
the  literal  fenfe,  we  fhould  believe  Chrift  to  be  a 
rock,  a  door,  a  vine,  and  receive  the  Romilri  doc- 
trine of  tranfubflantialion. 

*E'zekiel  jcviii    31.  f  Romans  vi,   2,   it. 


Serm.  6.]  Divine  Impartiality.  Jf 

But  is  not  M  every  imagination  of  the  thoughts 
of  finners  hearts."  laid  in  fcripture  to  "  be  only 
evil  continually  I" 

Such  is  faid  to  have  been  the  ftate  of  antediluvi- 
an finners,  when  the  fpirit  had  ceafed  to  drive 
with  them,  agreeably  to  the  threatening.*  It  is  a 
reprefentation  of  the  laft  grade  of  human  deprav- 
ity ;  but  not  applicable  to  every  natural  man. 
Thofe  who  are  unrenewed  are  not  all  equally  de- 
praved. Some  "  are  not  far  from  the  kingdom  of 
God." — In  fome  are  things  lovely  in  the  Savior's 
eyes.  "  Then  Jefus,  beholding  him,  loved  him."f 

It  is  further  afked,  Whether  every  motion  to- 
ward a  return  to  God,  is  not  the  effecl:  of  divine 
influence  ?  And  whether  divine  influence  doth 
not  neceffarily  produce  effecl;  ? — We  anfvver, 

To  fuppofe  man  not  capable  of  acting,  but  on- 
ly of  being  a&ed  on,  or  a6led  with,  is  to  excul- 
pate his  enmity  againft  God,  and  oppofition  to 
his  law  and  gofpel.  To  fuppofe  his  enmity  and 
oppofition  to  be  the  effecl;  of  divine  influence,  is  to 
excufe  them.  Blame  refts  with  the  efficient.  The 
creature  cannot  be  culpable,  becaufe  he  is  what 
God  made  him  ;  or  while  he  remains  what  he  was 
made  of  God.  To  denominate  either  temper  or 
conduct  morally  good  or  evil,  confent  is  ncceffary. 
to  fuppofe  confent,  in  the  creature,  to  be  the  effecl 
of  almighty  power  operating  upon  it,  nullifies  it 
to  the  creature,  in  a  moral  view.  The  work  of 
God  cannot  be  the  fin,  or  holinefs,  of  the  creature. 

*  Gcr.cfis  vi.  3.  34-  *?  >*■ 


1 8  Divine  Impartiality.  [Serm.  6. 

But  depravity  and  wickednefs  are  wrong,  and 
criminal,  apart  from  all  confideration  of  their 
fource — they  are  fo  in  themfelves. 

They  cannot  therefore  be  from  God,  but  mud 
have  fome  other  fource.  The  creature  which  vi- 
tiates another,  is  viewed  as  culpable,  though  it  on. 
\y  tempts  to  wickednefs,  which  is  all  a  creature 
can  do  to  vitiate  another,  and  leaves  the  tempted 
ability  to  retain  integrity  ;  what  muft  then  be  our 
views  of  a  being  whom  we  conceive  to  produce 
the  fame  effecl:  by  an  exertion  of  Almighty  power  ? 
— cs  God  cannot  be  tempted  with  evil,  neither 
tempteth  he  any  man."  Is  it  then  fuppofeable 
that  he  can  produce  it  by  direct  efficiency  ? 

But  fuppofe  him  to  produce  it.  Suppofe  it  to 
derive  immediately  from  him.  Is  its  nature  al- 
tered ?  Is  it  lefs  criminal  or  odious  ? 

God  forbid  that  we  fliould  make  the  fuppofi- 
tion  !  It  is  a  compound  of  abfurdity  and  blafphe. 
my  !  As  well  may  we  fuppofe  the  fun  to  diffufe 
darknefs  !  They  "  trufted  in  lying  words,  who 
faid  of  old,  We  are  delivered  to  do  abominations." 
We  fear  the  Lord  ;  "  and  will  afcribe  righteouf. 
hefs  to  our  Maker." 

But  doth  not  God  choofe  fome  to  eternal  life, 
and  to  this  end  bring  them  into  his  kingdom,  and 
leave  ethers  to  perifh  in  their  fins  ? 

God  choofeth  thofe  who  hear  his  voice,  and 
cherifh  the  divine  influences,  and  leaves  thofe  who 
refute  his  grace  and  grieve  his  fpirit.  "  Behold,  I 
Hand  at  the  door  and  knock  ;  if  any  man  hear  my 
voice,  and   open   the   doer,  I  will  come  in    to  him, 


Serm.  6.1  Divine  Impartiality.  79 

and  fup  with  him,  and  he  with  me.  Every  one 
that  afketh  receiveth ;  he  that  feeketh,  findeth  ; 
and  to  him  that  knocketh  it  is  opened."  Afktng 
is  antecedent  to  receiving  ;  feeking,  to  finding  ; 
and  knocking  is  the  work  of  thofe  yet  without. 
When  trembling,  aftonilhed  Saul,  of  Tarius  en- 
quired, "  Lord,  what  wilt  thou  have  me  to  do  ?" 
he  was  directed  by  one  fentof  Chrift — s:  The  Lord 
faid  to  Annanias,  Arife— go— enquire— for  one 
called  Saul  of  Tarfus  :   For,  behold,  he  prayeth." 

It  is  further  afked,  Whether  God  doth  not  a£b 
as  a  fovereign,  in  his  choice  of  thofe  whom  he 
fan&ifies  and  faves  ? 

God  a£ts  as  a  wife  and  impartial  fovereign. 
God  is  not  a  fovereign  in  the  fenfe  in  which  mod 
earthly  monarchs  are  fo.  Whim,  caprice,  paffion, 
prejudice  often  influence  their  preferences  of  fome 
to  others.  Not  fo  the  divine  fovereign.  There 
are  reafonsfor  all  his  difcriminations.  They  may 
be  veiled  at  prefent  from  our  view  ;  but  will  one 
day  appear — "  The  day  will  declare  them,"  and 
juflify  God  in  them.* 

But  the  ele£i,  it  is  faid,  "  are  chofen  from  the 
foundations  of  the  world  ;  before  they  have  done 
either  good  or  evil." 

Election  is  indeed,  "  according  to  foreknowl- 
edge." "  Whom  God  did  foreknow,  he  alfo  did 
predeftinate  to  be  conformed  to  the  image  of   his 

Son." 

But  God  could  not  foreknow,  fay  fome,  how  a 
free  moral  agent  would  aft,  unlefs  he  had  firft 
determined  how  he  mould  acl  ! 

*  1  Corinthians  iii.   13, 


80  Divine  Impartiality.  [Serm.  6\ 

A  free  moral  agent,  all  zuhofe  volitions  and  actions, 
are  fixtcl  hy  an  immutable  decree  !  We  are  ignorant 
how  God  knows,  or  how  he  foreknows.  Perhaps 
paft  and  future  relate  only  to  creatures.  Every 
thing  may  be  prefent  to  the  divine  mind — with 
God  there  may  be  an  eternal  Now.  "  Beloved, 
be  not  ignorant  of  this  one  thing,  that  one  day  is 
with  the  Lord  as  a  thoufand  years,  and  a  thoufand 
years  as  one  day."  Much  which  is  known  to  us, 
is  locked  up  from  creatures  below  us — they  can 
form  no  ideas  about  it.  Still  lefs  do  we  know  of 
God,  or  the  manner  of  the  divine  perceptions. 
The  diftance  between  God  and  us,  is  infinitely 
greater  than  between  us  and  creatures  of  the  low- 
eft  grade.  It  is  therefore  impoiTible  for  us  to  make 
deductions  from  the  divine  perceptions,  or  deter- 
mine any  thing  about  them.  When  tempted  to  it 
we  mould  remember  the  caution  given  by  Zophar, 
— "  Canft  thou  by  fearching  find  out  God  ? 
Canft  thou  find  out  the  Almighty  to  perfection  ? 
It  is  high  as  heaven  ;  what  canft  thou  do  ?  deep- 
er than  hell  ;  what  canft  thou  know  ?*" 

Bur  as  the  whole  human  race  are  linners,  de- 
ferving  only  of  punifhment,  is  not  God  at  liberty 
to  choofe  from  among  them,  whom  he  pleafeth  fo 
fan&ify  and  fave,  and  pafs  by,  and  leave  whom 
he  pleafeth,  to  puniih  in  their  fms  ? 

We  have  no  claim  on  divine  juftice.  All  man- 
kind might  have  been  left  to  perifii.  But  they  are 
not  thus  left  of  God.  He  hath  found  a  ranfom  ; 
and  offers  falvation  to  ail.     No  differences  will  be 

«  Job  xi.  7.  8. 


Serm.  6.]  Divine  Impartiality.  St 

eventually  made  among  men  without  reafons. 
And  the  reafons  will  be  in  them — For  there  is  no 
refpecl  of  perfons  with  God. 

But  fuppofe  two  perfons  to  be  equally  guilty 
and  deferving  of  condemnation,  may  not  God 
make  one  of  them  a  veflel  of  mercy,  and  the  other 
aveffel  of  wrath  ?  Would  the  latter  have  occafion 
to  complain  ?  Or  could  injuftice  be  charged  on 
God  ? 

We  mould  not  dare  to  charge  him  with  injuf- 
tice, did  we  know  fuch  a  cafe  to  happen — neither 
do  we  prefume  to  determine  what  God  hath  a 
right  to  do.  But  we  are  fure  that  no  fuch  cafe 
ever  will  happen — that  God  will  not  make  an 
eventual  difference  in  thofe  who  are  alike.  For 
there  is  no  refpecl  of  perfons  with  God. 

Some  may  find  mercy  who  may  appear  to  us 
lefs  guilty  than  fome  others  who  may  perifh 
in  their  fins.  But  it  belongs  not  to  us  to  eftimate 
comparative  guilt.  It  requires  omnifcience.  "The 
judge  of  all  the  earth  will  do  right." 

INFERENCES. 

Mankind  are  here  on  trial.  Different  talents 
are  committed  to  them.  God  a£ls  as  a  fovereign 
in  apportioning  betruflments,  and  will  obfervc 
exact,  impartiality  in  adjufting  retributions. 

The  idea  of  talents  implies  ability  to  improve 
them.  Gofpel  applications  fpeak  fuch  to  be  our 
ftate — they  are  adopted  to  no  other  flate. 

The  fatalift,  and  thofe  who  conceive  every  hu- 
man volition  and  action  to  be  the  effeft  of  di- 
vine agency,  have  no  rational  motive,  to  do. 
L 


8a  Divine  Impartiality.  £Serm.  G» 

or  fuffer  for  religion.     "  Let  us  eat  and  drink,  for 
tomorrow  we  die." 

However  we  may  amufe  ourfelves  with  idle 
{peculations,  this  life  is  a  probation  fcafon. — Our 
ufe  or  abufe  of  the  talents  we  pofiefs  will  determine 
us  to  happinefs,  or  mifery,  honor  or  infamy. 

"All  have  finned,  and  are  guilty  before  God — > 
In  his  fight  (hall  no  man  living  be  juflified" — 
our  fole  defert  is  punifhment.  But  God  hath  had 
mercy  on  us — provided  a  Savior,  and  offers  us 
faivation.  The  offer  is  univerfal — "Whofoever 
will  let  him  come." 

That  there  is  no  rejpeB  of  perfom  with  God,  is 
alike  the  dictate  of  reafon  and  revelation.  We 
have  only  to  a£fc  with  integrity  before  God,  relying 
on  his  grace  in  Chrift.,  and  his  grace  will  be  fuffi- 
cient  for  us. 

The  man  who  had  the  one  talent,  neglected  it, 
under  pretence  that  he  ferved  a  hard  mailer, 
who  required  things  unreafonable  and  impoflible 
. — he  was  condemned  ;  but  only  for  neglecting  the 
talent  which  he  pofleffed. 

It  is  required  of  a  man  according  to  that  which 
he  haih — this  he  can  render — the  neglect  will  be 
fatal.  4*  We  mult  all  appear  before  the  judgment 
feat  of  Chrift,  that  we  may  receive  the  deeds  done 
in  the  body,  according  to  that  which  we  have 
done,  whether  good  or  bad.  For  God  will  bring 
every  work  into  judgment,  with  every  fecret  thing, 
whether  it  be  good  or  evil. 

An  unfeen  hand  is  conftantly  writing  down  our 
•volitions  and  actions,  to  be  referved  to  judgment. 


Serm.  6.]  Divine  Impartiality.  S3 

Ere  long  the  books  will  be  opened,  which  will 
open  every  heart,  and  life.  Not  a  circumflance 
which  goes  to  conflitute  a  ftate  of  trial,  will  be 
omitted — all  will  be  brought  into  the  reckoning, 
and  ferve  to  determine  our  eternal  Hate. 

That  ft  ate  will  be  determined  by  the  ufe  which 
we  fhali  have  made  of  life,  and  the  advantages 
which  we  enjoyed  in  it.  The  divine  impartial- 
ity will  then  appear — "  The  ungodly  will  be 
convinced  of  their  ungodly  deeds — and  of  their 
hard  fpeeches,  which  they  have  fpoken  againft 
God."  None  will  complain  of  injufiice — none 
of  the  condemned  pretend  that  they  receive  aught, 
which  others  circumftanced  as  they  were,  and  act- 
ing as  they  a6ted,  would  not  have  received  from 
the  hand  that  made  them.  "  Every  mouth  will 
be  flopped/* 

This,  fellow  mortals  is  our  feed  time  for  eterni- 
ty. "  Be  not  deceived  ;  God  is  not  mocked  ; 
for  whatfoever  a  man  foweth,  that  fhali  he  alfo 
reap — whatfoever  good  thing  any  man  doth,  the 
fame  fhali  he  receive  of  the  Lord,  whether  he  be 
bond  or  free — every  man  fhali  receive  his  own  re- 
ward, according  to  his  own  labor." 

Not  only  the  ftate  into  which  we  are  to  enter 
at  death,  but  the  rank  we  are  to  hold  in  it  depend 
on  prefent  improvement.  All  the  fan£tified  will 
be  faved  ;  all  who  die  unrenewed  will  be  damned. 
But  there  will  be  different  grades,  both  in  the  up- 
per and  lower  worlds.  Of  the  faints,  fome  "  will 
be  fcarcely  faved."  To  others  "  will  be  minifter- 
ed  an  abundant   entrance  inlo  the  kingdom   of 


84  Divine  Impartiality,  [Serm.  6. 

Chrift.5'  There  are  alfo  greateft  and  leaft  in  the 
kingdom  of  heaven.  And  among  thofe  exiled  the 
world  of  light,  differences  will  be  made,  fuited  to 
the  different  degrees  of  criminality.  Capernaum 
will  receive  a  more  intolerable  doom  than  So- 
dom.* 

All  thefe  difcriminations  will  be  built  on  the 
prefent  life,  and  rife  out  of  it.  This  will  be  fo 
abundantly  manifefled,  "  when  God  fhall  judge 
the  world  in  righteoufnefs,"  that  an  affembled  uni„ 
verfe  will  confefs,  That  there  is  no  refpeft  of  perfom 
with  God. 

*  Matthew  xi.  23,  24. 


SERMON    Vir. 

Moses  Prayer  to  be  blotted  out  of  God's  Booh 


Exodus  xxxii.  31,  32. 

And  Moses  returned  unto  the  Lord  and  said,  Oh !  this  people 
have  sinned  a  great  sin,  and  have  made  them  gods  of 
gold.  Yet  now,  if  thou  wilt,  forgive  their  sin  ;  and  if 
not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast 
written. 

1  HIS  is  one  of  the  mofl  difficult  paffages  in  the 
holy  fcriptures.  Many  have  attempted  to  explain 
it,  and  in  our  apprehenfion,  failed  in  the  attempt. 
Some  will  entertain  like  opinion  of  the  following. 
Perhaps  juftly.  We  are  no  lefs  fallible  than 
others. 

In  matters  which  have  engaged  the  attention  of 
the  learned,  and  in  which  they  have  differed,  afTur- 
ance  is  not  perhaps  to  be  expected.  But  as  we 
are  forbidden  to  call  any  man  mafier,  we  have 
ventured  to  judge  for  ourfelves  refpecting  the 
meaning  of  the  text,  and  now  lay  before  the  read- 
er the  refult  of  our  attention  to  it ;  not  wifhing  to 
obtrude  our  opinion  upon  him  ;  but  leaving  him  . 
to  form  his  own  as  he  may  find  occafion. 


86  Mofes'  Prayer  to  be  [Serm.  7. 

Some  fuppofe  that  a  perfon  muft,  be  willing  to 
be  damned  for  the  glory  of  God,  or  he  cannot  be 
faved  ;  and  this  fcripture  hath  been  alledged  in 
proof.  After  a  few  obfervations,  to  Jhezu  that  the 
fuppofition  is  erroneous  and  abfurd  ;  wejhall  exhibit 
the  various  ccnflruflions  which  have  been  put  on  the 
text,  by  Jtvtral  expofitors  ;  then  give  our  ownfenfeof 
it  ;  and  clofe  with  a  few  reflections. 

The  fuppofition  that  man  muft  be  willing  to  be 
damned,  in  order  to  be  faved,  is  in  our  apprehen- 
fion,  erroneous  and  abfurd.  It  fuppofes  a  defire  of 
God's  favor  to  be  an  unpardonable  offence  ;  and 
a  contempt  of  it  a  recommendation  to  his  regard  ! 
It  fuppofes  that  God  will  banifh  thofe  from  his 
prefence  who  long  for  it  ;  and  bring  thofe  to  dwell 
in  it  who  do  not  defire  it !  A  fuppofition,  which,  in 
our  view,  carries  its  own  confutation  in  it.  For 
the  all  important  inquiry  is,  confeffedly,  how  to 
obtain  falvation  ?  The  folution  which  the  fuppo- 
fition exhibits,  is  this,  by  being  willing  not  to  obtain 
it  ! 

God  cannot  iflTue  an  order,  making  it  the  duty 
of  man  to  be  willing  to  be  damned.  To  be  will- 
ing to  be  damned,  implies  a  willingnefs  to  difo- 
bey  God,  refufe  his  grace,  and  continue  in  unbe- 
lief and  impenitence  !  Should  we  fuppofe  it  pofli- 
ble  for  God  to  iffue  the  order,  obedience  would 
be  impoflible,  and  equally  to  thofe  of  every  char- 
acter. 

The  hardened  finner,  cannot  furely  be  thought 
capable  of  love  to  God,  which  will  difpofe  him  to 
fuffer  eternally  for  God's  glory.     He  may  do  that 


Serm.  7.]  Hotted  out  of  God's  Book.  87 

which  will  occafion  eternal  fufferings,  but  not  out 
of  obedience  to  God — not  with  defign  to  glorify 
him. 

Neither  can  the  awakened  finner  be  confider- 
ed  as  the  fubject.  of  fuch  love  to  God.  Awakened 
finners  are -not  lovers  of  God.  They  fee  indeed 
the  evil  of  fin,  and  are  fenfible  of  its  demerit — 
that  they  deferve  deftruction.  But  this  doth  not 
reconcile  them  to  deftru&ion,  and  make  them  will- 
ing to  receive  it.  They  tremble  at  the  thoughts 
of  it,  flrive  againft  fin,  and  cry  after  deliverance. 
Were  they  willing  to  be  damned,  they  would  not 
be  afraid  of  being  damned,  or  feek  in  any  way  to 
avoid  it. 

It  is  equally  impoflible  for  the  faint  to  be  re- 
conciled to  damnation,  as  will  appear,  by  confid- 
ering  what  it  implies.  It  implies  the  total  lofs  of 
the  divine  image,  and  banifhment  from  the  divine 
prefence  and  favor  !  It  implies  being  given  up  to 
the  power  of  apoftate  fpirits,  and  configned  to  the 
fame  dreary  dungeon  of  defpair  and  horror,  which 
is  prepared  for  them  !  It  implies  being  doomed  to 
welter  in  woe  unutterable,  blafpheming  God,  and 
execrating  the  creatures  of  God,  "  world  without 
end  !'* 

When  people  pretend  that  they  are  willing  to 
be  damned  for  the  glory  of  God,  they  "  know 
not  what  they  fay,  nor  whereof  they  affirm." 
They  leave  out  the  principal  ingredients  of  that 
dreadful  ftate.  Did  they  take  them  into  the  ac- 
count, they  would  perceive  the  impoffibility  of 
the  thing.     To  fuppofe  it  required  is  to  blafpheme 


88  Mofes'  Prayer  to  be  [Serm.  7* 

God — (o  pretend  that  man  can  fubmit  to  it,  is  to 
belie  human  nature — to  conceive  that  a  child  of 
God  can  reconcile  himfelf  to  it,  is  to  fubvert  every 
juft  idea  of  true  religion.  To  require  it,  God 
mult  deny  himfelf  !  To  confent  to  it,  man  mufl 
confent  to  become  an  infernal  !  The  flatement  of 
the  cafe  is  a  refutation  of  the  fcheme. 

Bur  if  God's  glory  requires  it,  will  not  this 
reconcile  the  good  and  gain  their  confent  ? 

God's  glory  doth  not — cannot  require  it.  "The 
fpirit  of  the  Lord  is  not  ftraitened."  Human 
guilt  and  mifery  are  not  neceffary  to  God's  honor. 

It  is  neceffary  that  divine  juflice  fhould  be  ex- 
ercifed  on  thofe  who  refufe  divine  grace  ;  but  not 
neceffary  that  men  fhould  refufe  divine  grace. 
"  As  I  live,  faith  the  Lord  God,  I  have  no  pleaf- 
ure  in  the  death  of  the  wicked  j  but  that  the  wick, 
ed  turn  from  his  way  and  live." 

Such  is  the  language  of  revelation  ;  and  the 
mea fines  which  God  hath  adopted  relative  to  our 
guilty  race  fpeak  the  fame  language.  He  hath 
provided  a  city  of  refuge,  and  urges  the  guilty  to 
"turn  to  the  ftrong  hold." — He  weeps  over  obfti- 
nate  finners  who  refufe  his  grace — "  How  fhall  I 
give  thee  up  ?  How  fhall  I  deliver  thee  ?"  But 
rejoiceth  over  the  penitent,  as  the  father  rejoiced 
over  the  returning  prodigal. 

God  would  not  have  provided  a  Savior,  and 
made  indi (criminate  offers  of  pardon  and  peace 
had  he  chofen  the  deftruclion  of  finners,  and  had 
their  ruin  been  neceffary  to  his  honor.     But  God 


Serm.  7.]  blotted  out  of  God's  Book.  89 

hath  done  thefe  things,  and  manifefled  this  mer- 
ciful difpofition  toward  mankind. 

We  have  no  need  to  "do  evil  that  good  may- 
come.  Our  unrighteoufnefs  is  not  neceffary  to 
commend  the  righteoufnefs  of  God." 

How  then  are  we  to  underftand  the  prayer  of 
Mofes,  placed  at  the  head  of  this  difcourfe — blot 
me,  I  pray  thee,  out  of  thy  book  which  thou  hafi  writ, 
ten  ? 

As  this  is  one  of  the  principal  paflages  of  fcrip- 
ture  which  are  adduced  to  fupport  the  fentiment 
we  have  exploded,  a  few  things  may  bepremiled, 
before  we  attempt  to  explain  it. 

I.  Should  it  be  admitted  that  Mofes  here  im- 
precated utter  deftru£Kon  on  himfelf,  it  could  not 
be  alleged  as  a  precept  given  to  direct  others,  but 
only  as  a  folitary  incident,  in  the  hiftory  of  a 
faint,  who  was  then  compafled  with  infirmity. 
And  where  is  the  human  character  without  a  (hade? 
This  fame  Mofes  negle&ed  to  circumcife  his  chil- 
dren—broke the  tables  of  God's  law — fpakeunad- 
vifedly  with  his  lips — yea,  committed  fuch  offen- 
ces againft  God,  that  he  was  doomed  to  die  fhort 
of  Canaan,  in  common  with  rebellious  Ifrael. 

II.  The  time  in  which  it  hath  been  particularly 
anfifted  that  a  perfon  mull  be  willing  to  be  damned 
for  God's  glory,  is  at  his  'entrance  on  a  Hate  of 
grace  ;  but  Mofes  had  been  confecrated  to  the  fer- 
vice  of  God  long  before  he  made  this  prayer. 
Nothing,  therefore  refpecling  the  temper  of  thofe 
under  the  preparatory  influences  of  the  fpirit 
can  be  argued  from  it. 


§6  Mofes  Prayer  to  be  [Serm.  7. 

^  III.  Shou LD°we  grant  that  Mofes  here  imprecat- 
ed on  himfelf  the  greatell  evil,  a  fenfe  of  other 
people's  fins,  and  not  a  fenfe  of  his  own  fins,  was 
the  occafion.     But, 

IV.  No  f offerings  of  his  could  have  been  ad- 
vantageous to  others,  had  he  fubmitted  to  them 
for  their  fake.  Had  he  confented  to  have  been  a 
caftaway — to  have  become  an  infernal,  as  we  have 
feen  implied  in  damnation,  this  would  not  have 
brought  falvation  to  Ifrael.  Mofes'  hatred  of  God, 
and  his  fufferings,  and  biafphemies,  would  not 
have  atoned  for  the  fins  of  his  people,  or  tended 
in  any  degree  to  turn  away  the  wrath  of  God  from 
them. 

Ir  feems  furprizing  that  the  whole  train  of  ex- 
pofitors  fhould  confider  this  good  man  as  impre- 
cating evil  on  himfelf,  for  the  good  of  others,  when 
it  is  obvious  that  others  could  not  have  been  bene- 
fited by  it.  For  though  expofitors  differ  refpec"t- 
ing  the  magnitude  of  the  evil,  they  feem  to  agree 
that  he  did  with  evil  to  himfelf,  and  pray  that  he 
might  fuffer  for  his  people  !  We  have  feen  no  ex- 
poutor  who  is  an  exception. 

But  let  us  attend  to  the  prayer.  Oh  !  this  peo- 
ple have  finned  a  great  fin  ;  yet  now,  if  thou  wilt, 
forgive  their  fin  ;  and  if  not,  blot  me,  I  pray  thee, 
out  of  thy  book. — 

We  know  the  occafion.  Ifrael  had  fallen  into 
idolatry  while  Mofes  was  on  the  mount — had 
made  an  idol,  and  bowed  in  adoration  before  it. 
God  told  Mofes  what  they  had  done — threatened 
to  deftroy  them — excufed  Mofes  from  praying  for 


Serm.  7.]  blotted  out  of  God's  Bool.  £J 

them,  which  had  before  been  his  duty,  and  prom- 
oted to  reward  his  faithfulnefs  among  fo  perverfe 
a  people,  if  he  would  now  "  hold  his  peace,  and 
let  God  alone  to  deftroy  them."  But  Mofes  pre- 
ferred the  good  of  Ifrael  to  the  aggrandifement  of 
his  own  family,  earneftly  commended  them  to  the 
divine  mercy,  and  obtained  the  forgivenefs  of  their 

fin «  The  Lord  repented  of   the  evil   which   he 

thought  to  do  unto  them."  But  he  gave  at  that 
time  no  intimation  of  his  merciful  purpofe  to- 
ward them. 

When  Mofes  came  down  and  found  the  congre- 
gation holding  a  featt  to  their  idol,   he  was.fi lied 
with  grief  and  indignation  ;   and    took    meafurea 
immediately  to  punifti  their  fin  and  bring  them  to 
repentance.     He  fir  ft   deftroyed   their  idol,    and 
then  about  three  thoufands  of  the  idolators,  by  the 
fword  of  Levi,  who  at  his  call,  ranged  themfeive* 
on  the   Lord's  fide.     The  next  day,  fearing  that 
God  would  exterminate  the  nation,  agreeably  to 
his  threatening,  Mofes  gathered  the  tribes,  fet  their 
fin  before  them,  and  told  them  that  he  would  re- 
turn to  the  divine  prefence  and   plead  for  them, 
though  he  knew  not  that  God  would  hear    him. 
"  Ye   have  finned  a  great  fin  ;  and  now  I  will  go 
up  unto  the  Lord  ;  per  adventure  I  {hall  make  an 
atonement  for  your  fin.     And  Mofes  returned  unto 
the  Lord  and  /aid,  Oh  !   this  people  have  finned  a 
great  fin,  and  have  made  them  gods  of  gold.     Yet, 
now,  if  thou  wilt,  forgive  their  fin  ;  and  if  not,  blot, 
me,  I  pray  thee,  out  of  thy  book  which  thou  haft  writ-* 
icn. 


o2  Mofes'-Prayer  to-be  [Serm.  7. 

Moses' meaning,  while  praying  forlfrael,  is  ob- 
vious ;  but  the  petition  offered  up  for  himfelf  is 
not  equally  fo — blot  me,  I  pray  thee,  out  of  thy  book. 

Four  different  conftruclions  have  been  put  on 
this  prayer Some  confider  Mofes  as  impre- 
cating damnation  on  himfelf,  for  the  good  of  his 
people — Some  as  praying  for  annihilation,  that 
they  might  find  mercy— Some  as  alking  of  God 
that  he  might  die  with  them,  if  they  mould  die  in 
the  wildernefs — Others,  that  his  name  might  be 
blotted  out  of  the  page  of  hiftory,  and  his  memory 
psrifh,  mould  Ifrael  be  deftroyed  and  not  reach  the 
promifed  land. 

"Blot  me"  (faith  Mr.  Cruden)  "  out  of  the 
book  of  life — out  of  the  catalogue,  or  number  of 
thofe  that  (hall  be  faved — wherein  Mofes  does  not 
exprefs  what  he  thought  might  be  done,  but  rather 
wifheth,  if  it  were  poffible,  that  God  would  accept 
of  him  as  a  facrifice  in  their  {lead,  and  by  his  def- 
truclion  and  annihilation,  prevent  fo  great  a  mif- 
chief  to  them."* 

Doer.  S.  Clark  exprelTeth  his  fenfe  of  the  paf- 
fage  to  nearly  the  fame  effecl. 

Did  Mofes  then  afk  to  be  made  an  expiatory 
facrifice  !  Or  conceive  his  utter  ruin  could  atone 
for  the  fin  of  Ifrael  S  Or  did  he  folemnly  afk  of 
God  what  he  knew  to  be  fo  unreafonable  that  it 
could  not  be  granted  ! 

There  is  no  hint  in  the  account  given  of  this 
affair,  that  Mofes  entertained  a  thought  of  being 
accepted  in  Ifrael's  (lead.     He  did  not  afk  to  fuf- 

'  Vid.  Concordance,  under  blot. 


Serm.  7.3  blotted  out  of  God's  Book.  93 

fer,  that  they  might  efcape — he  prayed  to  be  blotted 
out  of  God's  book,  if  his  people  could  not  be  forgiv- 
en— If  thou  -wilt,  forgive  their  Jin  ;  and  if  not,  blot 
me,  I  pray  thee,  out  of  thy  baok  which  thou  hajl  writ- 
ten. 

Mr.  Pool  confiders  Mofes  as  praying  to  be  anni- 
hilated thatlfrael  might  be  pardoned  !  "Blot  me 
out  of  the  book  of  life— out  of  the  catalogue,  or 
number  of  thofe  that  mall  be  faved.  I  fuppofe  Mofes 
doth  not  wifh  his  eternal  damnation,  becaufe  that 
{late  would  imply  both  wickednefs  in  himfelf  and 
difhonor  to  God ;  but  his  annihilation,  or  utter 
Jofs  of  this  life,  and  that  to  come,  and  all  the  hap- 
pinefs  of  both  of  them.  Nor  doth  Mofes  limply 
defire  this,but  only  comparatively  expreffeth  his  lin- 
gular zeal  for  God's  glory,  and  charity  to  his  people  ; 
iuggefting  that  the  very  thoughts  of  the  deflruc- 
tion  of  God's  people,  and  the  reproach  and  blaf- 
phemy  which  would  be  call  upon  God  by  means 
thereof,  were  fo  intolerable  to  him,  that  he  rather 
wifhed,  if  it  were  poflible,  that  God  would  accept 
him  as  a  facrifice  in  their  ftead,  and  by  his  utter 
deftruftion  prevent  fo  great  a  mifchief."* 

Could  the  learned  and  judicious  Mr.  Pool  feri- 
oufly  believe  that  infpired  Mofes  prayed  for  anni- 
hilation !  Orconfider  him  as  entertaining  a  fufpi- 
cion  that  a  foul  could  ceafe  to  exift  !  Or  could 
he  conceive  him  as  deliberately  alking  of  God  to 
make  him  an  expiatory  facrifice  !  Or  harboring  a 
thought  that  the  fin  of  his  people  might  be  atoned 
by.  his  being  blotted  out  from  among  God's  works  ! 

— — Strange  !  *  yid.  Pool  in  locum. 


94  Mofes'  Prayer  to  be  [Serm.  7. 

Mr.  Henry  confiders  Mofes  as  praying  to  die 
with  ifrael,  if  they  mull  die  in  the  wildernefs — "If 
they  mud  be  cut  off,  let  me  be  cut  off  with  them 
——let  not  the  land  of  promife  be  mine  by 
furvivorfhip.  God  had  told  Mofes,  that  if  he 
would  not  interpofe,  he  would  make  him  a  great 
nation — No  faid  Mofes,  I  am  fo  far  from  defiring 
to  fee  my  name  and  family,  built  on  the  ruins 
of  Ifrael,  that  1  choofe  rather  to  die  with  them."* 

If  fuch  is  the  fpirit  of  this  prayer,  Mofes  does 
not  appear  refigned  to  the  divine  order,  but  rath- 
er peevifh  and  fretful  at  the  difappointment  of  his 
hope,  which  he  had  till  then  entertained.  He  had 
expe&ed  to  lead  Ifrael  to  the  land  of  promife  ;  if 
not  indulged,  feems  not  to  have  cared  what  became 
of  himfelf  or  his  family  ;  and  is  thought  here  to  ad- 
drefs  his  maker,  offering  diQinguifhing  favors  to 
him,  as  Daniel  did  Belfhazzar — "  thy  gifts  be  to 
thyfelf,  and  give  thy  rewards  to  another — I  defire 
none  of  them  for  myfelf  or  mine — If  Ifrael  die  in 
the  wildernefs,  let  me  die  with  them" — From  an- 
gry Jonah  fuch  a  reply  to  the  kind  offers  of  a  gra- 
cious God  might  not  furprize  us  ;  but  it  was  not 
to  have  been  expected  from  the  meekeft  of  man- 
kind. 

Doct.  Hunter,  in  his  biographical  lectures,  ex* 
plodes  the  idea  of  Mofes'  alking  to  be  damned  for 
the  falvation  of  Ifrael,  and  mews  the  abfurdity  of 
that  conftru&ion  of  the  text,  but  underllands  him 
as  praying  to  die  himfelf,  before  fentence  mould 
be  executed  on  his   people,  if   they  were  not  par- 

*  Vid.  Henry  in  loc. 


Serm.  7.]  blotted  out  of  God's  Book.  95 

doned.  And  in  the  declaration,  whofoever  hath  fin- 
ned againfl  me,  him  will  I  blot  out  of  my  book,  he  dis- 
covers an  intimation,  that  that  offending  people 
fhould  die  fhort  of  the  promifed  land  !  A  dif- 
covery  without  a  clew.  This  fin  of  Ifrael  was 
pardoned.  -Sentence  of  death  in  the  wildernefs 
was  occa fittned  by  a  fubfequent  act  of  rebellion, 
as  will  be  (hewn  in  the  fequel.* 

Mr.  Firmin  confiders  Mofes  as  here  praying 
to  be  blotted  out  of  the  page  of  hiftory,  if  Ifrael 
were  not  pardoned  ;  fo  that  no  record  of  his  name, 
or  the  part  which  he  had  a&ed  in  the  Ration  af- 
figned  him,  {hould  be  handed  down  to  pofterity. 
An  expofition  differing  from  the  plain  language 
of  facred  hiftory — Blot  me,  I  pray  thee,  out  of  thy 
book,  which  thou  haft  written.  The  page  of  hiftory 
is  written  by  man. 

Such  are  the  conftruclions  which  have  been  put 
on  this  fcripture.  The  confiderations  which  have 
been  fuggefted,  oblige  us  to  reject  them  all,  as 
founded  in  miftake.  Our  fenfe  of  the  paffage,  and 
the  reafons,  which  in  our  apprehenfion,  fupport 
it,  will  be  the  fubjecl;  of  another  difcourfe. 

*  Vid.  Hunter's  Left.  Vol.  iv.  Left.  iv. 


SERMON    VIII. 
Moses  Prayer  to  be  blotted  out  of  God's  Book. 


Exodus   xxxii.   31,  32. 

And  Moses  returned  unto  the  Lord  and  said,  Oh !  this  people 
have  sinned  a  great  sin,  and  have  made  them  gods  oj 
gold.  Yet  nozu,  if  thou  wilt,  forgive  their  sin  ;  and  f 
not,  blot  me,  I  pray  thee,  out  of  thy  book  which  thou  hast 
written. 

IN  the  preceding  difcourfe  we  endeavored  to  {how 
that  the  idea  of  being  willing  to  be  damned  for  the 
glory  of  God  is  not  found  in  the  text — that  the 
feniiment  is  erroneous  and  abfurd — then  adduced 
the  conftru&ions  which  have  been  put  on  the  text 
by  fundry  expofitors,  and  offered  reafons  which 
oblige  us  to  reject  them  as  mifconftruclions. 

It  remains,  to  give  our  fenfe  of  the  paffage — the 
grounds  on  which  it  rejls — and  fome  reflections  by  way 
of  improvement. 

As  to  our  fenfe  of  the  pajfage — We  conceive  thefe 
puzzling  words  of  Mofes  to  be  no  other  than  a 
prayer  for  himfelf — that  his  fins  which  might 
ftand  charged  againft;  him  in  the  book  of  God, 
might  be  blotted  out,  however  God  might  deal  with 
Ifrael. 


Serm.  8.]  blotted  out  of  God's  Book.  97 

"  Sins  are  compared  to  debts,  which  are  written 
in  the  creditor's  book,  and  croffed,  or  blotted  out, 
when  paid.*  Mans  fins  are  written  in  the  book 
of  God's  remembrance,  or  accounts,  out  of  which 
all  men  fhall  be  judged  hereafter.t  And  when  fin 
is  pardoned  it  is  faid  to  be  blotted  out.J  And  not 
to  be  found  any  more,  though  fought  for."§ 

When  a  debtor  hath  paid  a  debt,  we  are  at  no 
lofs  for  his  meaning,  if  he  requefts  to  be  croffed,  or 
blotted  out  of  the  creditor's  book  ;  nor  would 
doubt  arife  fhould  one  to  whom  a  debt  was  for- 
given prefer  like  petition.  "  You  will  pleafe  to 
blot  me  out  of  your  book." 

"  Though    Moles  had  taken  no  part  in  this  fin 
of  Ifrael,  he  knew  himfelf  a   firmer  ;  and    when 
praying  for  others,  it  is  not  likely  he  would  for- 
get himfelf.     The  occafion   would  naturally  fug- 
geR  the  value,  yea  the  neceflity  of  forgivenefs,  and 
difpofe  him  to  a  Ik  it  of  God.     When  others  are 
punifhed,  or  but  juft  efcape  punifhment,  we  com- 
monly look  at  home,  and  confider  our  own  (late  ; 
and  if  we  fee  ourfelves  in  danger,  take  meafures  to 
avoid  it.     To  a  finner  the  only  way  of  fafety  is, 
repairing  to  divine  mercy,  and  obtaining  a  pardon. 
That  Mofes  would  be  excited  to  this  by  a  view  of 
Ifrael,  at  this  time,  is  a  reafonable  expeaation. 

TiiATfuch  was  the  purport  of  Mofes' prayer 
for  himfelf  is  clearly  indicated  by  the  anfwer 
which  was  given  to  it— for  the  blotting  out  of  God's 
book,    is  doubtlefs    to  be   underflood  in  the   fame 

*  Matthew  vi.  32.     +  Revelations  xix.   12.       J  Ifaiah  xliv.  22.       yev*, 
miah  1.  20.— Vid.  Crudcn's  Concord,  uudcr  blot. 

N 


98  Mofes' Prayer  to  bt  [Serm.  & 

fenfe  in  the  prayer,  and  in    the  anfwer  ;  and  the 
latter  explains  the  former. 

%  'Oh  !  this  people  have  finned  a  great  fin — Yet  now, 
if  thou  wilt,  forgive  their  fin  ;  and  if  not — if  thou 
wilt  not  forgive  their  fin — blot  me,  I  pray  thee.,  out 
of  thy  book,  zuh/ch  thou  haft  written.  And  the  Lord 
faid  unto  Mofes,  whosoever  hath  finned  againfl  me, 
him  will  I  blot  out  of  my  book  :  Therefore  now  go 
lead  the  people  unto  the  place  of  which  I  have  fpoken 
unto  thee. 

The  paflage  thus  prefented  to  our  view,  feems 
fcarcely  to  need  a  comment  ;  but  fuch  fad  work 
hath  been  made  of  this  text,  and  fuch  ftrange  con- 
clufions  been  drawn  from  it,  that  it  may  be  proper 
to  fubjoin  a  few  remarks. 

That  God  had  threatened  to  "  deflroy  that  peo- 
ple, and  blot  out  their  name  from  under  heaven—- 
that  Mofes  had  prayed  for  them — and  that  "  the 
Lord  had  repented  of  the  evil  which  he  thought 
to  do  unto  them"  we  have  feen  above.  And  here 
Mofes  is  ordered  to  refume  his  march,  and  carry 
tip  the  tribes  to  the  promifed  land,  and  the  reafon 
is  afligned — "  whofoever  hath  finned  againfl;  me, 
him  will  I  blot  out  of  my  book,  therefore,  now  go 
lead  the  people  to  the  place  of  which  I  have  fpok- 
en unto  thee." 

When  we  thus  view  the  f abject  can  a  doubt  re- 
main refpecling  the  fenfe  of  this  text  ?  But  (keep- 
ing in  view  the  reafon  here  afligned  for  the  renew- 
ed order  given  to  Mofes  to  conduct  the  tribes  to 
Canaan,  namely,  God's  determination  to  blot  out 
cf  his  book  whofoever  had  fmned  againfl  him,  in  this 


Ssrm.  8.]  blotted  out  of  God's  Book.  99 

affair)  let  us  try  it  in  the  different   fenfes  which 
have  been  put  upon  it. 

I.  We  will  fuppofe  blotting  oat  of  God' s  book,  to 
mean  deftroying  foul  and  body  in  hell.  The 
divine  determination  to  (hew  no  mercy  to  Ifrael, 
is  then  the  reafon  afligned  for  the  order  here  given 
to  Mofes.  The  prayer  and  anfwer  (land  thus — 
Now  if  thou  wilt,  forgive  this  people — Anfwer — / 
will  not  hear  thy  prayer  for  them — no  mercy  fiallbe 

fhezon  them,  but  utter,  eternal  dejlrutlion  fhall  be  their 
portion — thererore  now  go  lead  them  to  the  prom- 
ifed  land  f 

II.  Suppose  blotting  out  of  God's  book  to  mean 
annihilation,  and  his  anfwer  to  the  prayer  (lands 
thus /  will  dejlroy   this  people,    and   blot   them 

from  among  my  works — therefore  go  lead  them  to 
the  place  of  which  I  havefpoken  unto  thee  ! 

III.  Suppose  with  Mr.  Henry,  and  DoGt.  Hunt- 
er, that  it  is  to  be  understood  of  deflruction  in 
the  wildernefs,  and  the  anfwer  (lands  thus — My 
wrath  fhall  wax  hot  againjl  Ifrael  and  confume  them—' 
they  fhall  all  die  in  the  wildernefs,  therefore,  now 
go  lead  them  to  Canaan  ! 

The  whole  people,  fave  Mofes  and  Jofhua, 
feem  to  have  participated  in  the  revolt.  We  have 
no  account  of  another  exception  ;  and  whofoever 
had  finned,  God  would  blot  out  of  his  book.  Surely 
had  either  of  thefe  been  the  meaning  of  blotting  out 
of  God's  book,  it  would  not  have  been  given  as  the 
reafon  for  Mofes'  refuminghis  march  and  carrying 
up  the  tribes  to  the  land  of  prom ife.  Common 
tenfe  revolts  at  the  idea. 


100  Mofes'  Prayer  to  he  [Serm.  8. 

But  if  we  understand  blotting  out  of  God's  book 
in  the  fenfe  we  have  put  upon  it,  we  fee  at  once 
the  propriety  of  :he  order  given  to  Mofes,  found- 
ed on  this  acl  of  grace,  God's  having  "repented  of 
the  evil  which  he  thought  to  do  unto  them."  If 
this  is  the  meaning  of  the  words,  the  anfwer  to  Mo- 
fes' prayer  amounts  to  this — "  I  have  heard  and 
hearkened  to  your  prayer,  and  pardoned  the  fin 
of  this  people,  proceed  therefore  in  your  march, 
and  lead  them  to  the  place  of  which  I  have  fpok- 
en  unto  thee."  The  therefore  go  now,  doth  not 
furprize  us.  We  fee  the  order  rife  out  of  the  di- 
vine purpofe  ;  but  on  any  of  the  other  construc- 
tions of  the  text,  thwarts  and  contradicts  it  ;  or 
cannot  furely  be  affigned  as  the  reafon  of  it. 

Several  other  considerations  illuftrate  the  fub- 
je6t,  and  confirm  our  conitru&ion  of  it. 

When  Mofes  returned  to  intercede  for  Ifrael, 
he  certainly  afked  of  God  to  pardon  their  fin. 
Oh  !  this  people  have  finned  a  great  fin,  and  have 
made  them  gods  of  gold — Yet  now,  if  thou  wilt,  forgive 
their  fin — That  he  was  heard  and  obtained  his  re- 
queft  appears  not  only  from  the  hiiiory  contained 
in  our  context,  but  from  Mofes'  rehearial  of  it  jufi; 
before  his  death.  He  recoumed  the  dealings  of 
God  with  Ifrael,  when  taking  his  leave  of  them 
on  the  plains  of  Moab — In  that  valedictory  dif- 
courfe  he  reminded  them  of  th-ir  fin  on  this  occa- 
sion— of  God's  anger  againft  them — his  threaten- 
ing to  deitroy  them,  and  how  he  pleaded  with 
God  in  their  behalf,  and  the  fuccefs  which  attend- 
ed  his   interceffions  for  them—"  I  was  afraid  of 


• 


Serm.  8.]  blotted  out  of  God's  Book.  101 

the  anger  and  hotdifpleafure  wherewith  the  Lord 
was  wroth  with  you,  to  deftroy  you,  but  M«  Lord 
hearkened  unto  me  at  that  time  alfo."* 

Sentence  of  death  in  the  wildernefs  was  after- 
wards denounced  againft  thofe  tinners,  and  exe- 
cuted upon  them,  but  not  to  punifh  this  fin;  but 
the  rebellion  which  was  occafioned  by  the  re- 
port made  by  the  fpies  who  were  fent  to  fearch  out 
the  land.  On  that  occafion  Mofes  prayed  fervent- 
ly for  his  people,  and  not  wholly  without  effect — ■ 
God  had  threatened  to  "  fmite  them  with  the  pefti- 
lence,  and  disinherit  them,"  but  receded  from  his 
threatening  through  the  prevalence  of  that  inter- 
ceflbr  in  their  behalf — "  the  Lord  faid  I  have  par- 
doned according  to  thy  word  ;"  but  at  the  fame 
time,  denounced  an  irrevokable  fentence  of  death 
in  the  wildernefs  againft  thofe  rebels.  Then  Mo- 
fes was  not  ordered  to  "  lead  the  people  to  the 
place  of  which  God  had  fpoken,"  but  commanded 
to  go  back  into  the  wildernefs  which  they  had 
paired — "  turn  you,  and  get  ye  into  the  wildernefs 
by  the  way  of  the  red  fea."t 

At  that  time,  the  exception  from  the  general 
fentence,  was  not  in  favor  of  Mofes  and  Jofhua, 
who  had  been  on  the  mount,  and  taken  no  part 
in  Ifrael's  fin  in  making  the  golden  calf,  but  in 
favor  of  Caleb  and  Jofhua,  who  diffented  from 
the  report  made  by  the  other  fpies  ;  though  no  in- 
timation is  given  that  Caleb  was  not  with  the  peo- 
ple, and  did  not  fin  with  them  in  the  matter  of 
the  golden  calf.     There  is  therefore  no  doubt  ref- 

*  Deuferonomy  ix.    19.  +  Numbers  xlv. 


102  Mofes'  Prayer  to  be  [Serm.  8. 

peeling  the  fin  which  fhut  that  generation  out  of 
Canaan.  Nor  do  we  apprehend  more  occafion  for 
doubt  relative  to  the  prayer  of  Mofes,  to  be  blotted 
out  of  God's  book. 

Bur  though  the  fin  of  Ifrael  on  this  occafion 
was  pardoned,  and  Mofes  ordered  to  lead  them  to 
Canaan,  fome  temporal  chaftifements  were  inflict- 
ed,  to  teach  the  evil  of  fin,  and  ferve  as  a  warning 
to  others  to  keep  themfelves  in  the  fear  of  God  ; 
of  which  Mofes  was  notified  when  ordered  to 
advance  with  the  pardoned  tribes — "  Neverthe- 
Iefs,  in  the  day  when  I  vifit,  I  will  vifit  their  fin 
upon  them.  And  the  Lord  plagued  the  people 
becaufe  they  had  made  the  calf  which  Aaron 
made."  The  manner  in  which  this  is  mentioned, 
{hows  that  their  fin  in  that  affair  was  forgiven,  and 
only  fome  lighter  corrections  ordered  in  confe- 
quence  of  it  ;  which  is  common  after  fin  is  par- 
doned. 

REFLEXIONS. 

I.  When  we  confider  Mofes  pouring  out  his 
foul  before  God  in  behalf  of  an  offending  people, 
it  fbould  excite  us,  as  there  may  be  occafion,  to  go 
and  do  likewife. 

Some  pretend  that  prayer  offered  up  for  others, 
mail  be  unavailing.  God,  it  is  alleged,  is  immu- 
table, not  therefore  to  be  moved  to  change  his 
meafures  by  a  creature's  cries.  And  prayer  for 
others  can  have  no  tendency,  it  is  faid,  to  operate 
a  change  in  them,  fo  as  to  bring  them  into  the 
way  of  mercy,  and  render  them  fit  objects  of  it. 


Serm.  8.]         blotted  out  of  God's  Book.  1C3 

We  would  onlyobferve  in  reply,  that  God  hath 
made  it  our  duty  to  "  pray  one  for  another."* 
And  fcripture  abounds  with  records  of  the  preva- 
lence of  fuch  interceffions.  We  have  a  flriking 
inftance  in  our  fubjeft — Mofes  prayed  for  Ifrael 
and  was  heard — "  The  Lord  hearkened  unto  me 
at  that  time  alfo."  It  doth  not  appear  that  Ifrael 
joined  with  Mofes  in  his  pleadings  at  the  throne 
of  grace  on  this  occafion.  Mofes  went  up  into 
the  mount,  leaving  Ifrael  on  the  plain  below — "  I 
will  go  up  unto  the  Lord  ;  peradventure  I  (hall 
make  an  atonement  for  your  fin.  And  Mofes  re- 
turned unto  the  Lord,"  and  pleaded  in  their  be- 
half. By  his  individual  power,  he  feems  to  have 
prevailed.  This  is  only  one  inftance  out  of  many 
which  might  be  adduced  from  the  hiftory  of  the 
faints — of  this  faint  in  particular.  Yea,  there 
feems  to  have  been  fuch  power  in  the  pleadings  of 
this  man  of  God,  while  praying  for  others,  that 
when  God  would  enter  into  judgment  with  them, 
Mofes  muft  be  prevailed  with  to  hold  his  peace, 
and  not  pray  for  them  !  "  The  Lord  fpake  unto 
me  faying,  I  have  feen  this  people,  and  behold  it 
is  a  ftifF  necked  people.  Let  me  alone  that  I  may 
deftroy  them — and  I  will  make  of  thee  a  nation 
mightier  and  greater  than  they."  Let  me  alone  ! 
As  though  God  could  not  deftroy  them  without 
Mofes'  confent  ! — And  I  will  make  of  thee  a  nation 
mightier  and  greater  than  they  /  As  though  Mofes 
muft  be  bribed  to  filence,  ere  judgment  could  pro, 
ceed  againft  them  ! 

*  James  v.  16. 


304  MofeS  Prayer  to  he  [Serm.  8. 

This  reprcfentation  is  not  to  be  received  with- 
out reftrietion  ;  but  we  may  fafely  infer  that  "  the 
effectual  fervent  prayer  of  a  righteous  man  avail- 
eth  much" — that  it  often  draws  down  bleffings 
from  above  on  thofe  who  deferve  no  good. 

This  mould  encourage  us  to  wreflle  with  God 
in  prayer,  for  the  effufions  of  his  grace  on  thofe 
who  deferve  judgment  without  mercy,  and  who 
might  receive  it  from  the  righteous  fovereign,  did 
the  righteous  hold  their  peace,  and  "  let  him 
alone." 

II.  When  we  witnefs  this  holy  many  praying 
to  be  blotted  out  of  God's  book  zohich  he  had  written,  it 
mould  remind  us  of  our  (late  as  tinners  whole  on- 
ly hope  is  mercy.  "  Mofes  was  faithful  in  all 
God's  houfe."  His  attainments  in  the  divine  life 
were  fcarcely  equalled  ;  yet  mufl  have  perifhed 
forever  had  forgiving  grace  been  denied  him. 
He  knew  his  Mate  ;  and  a  view  of  Ifrael's  danger 
called  home  his  thoughts  and  led  him  to  implore 
divine  mercy  for  himfelf,  though  he  {hould  fail  to 
obtain  it  for  an  ungrateful  people.  "  Oh  !  for- 
give the  fin  of  this  people,  but  if  not,  forgive  my 
fin — pardoning  grace  is  all  my  dependence — hope 
would  fail  mould  it  be  denied  me." 

If  Mofes  was  thus  confcious  of  guilt,  who  can 
fay  "  1  have  made  my  heart  clean,  I  am  pure  from 
my  fin  ? — O  Lord,  enter  not  into  judgment  with 
thy  fervant ;  for  in  thy  fight  fhall  no  man  living 
be  jufiified — there  is  not  a  jull  man  upon  earth, 
who  docth  good  and  fmneth  not,"  While  pray- 
ing for  others,  it  ill  becomes  us  to  forget  ourfelves. 


Serm.  8.]  Hotted  out  of  God's  Book.  105 

Are  we  by  office  appointed  to  afk  mercy  for 
others,  and  bear  them  on  our  hearts  before  God  ? 
We  mufl  not  therefore  conclude  that  mercy  is  n  >t 
neceffary  for  us.  J  ike  the  high  priells  of  old, 
"  We  muft  offer,  firft  for  own  fins,  and  th<  n  for 
the  people's."  There  is  only  one  Inteiceffor  to 
whom  this  is  needlefs. 

Witnessing  the  fin  and  danger  of  others, 
mould  Itir  us  up  to  the  duty,  as  it  did  this  leader 
of  Ifrael.  While  crying  to  God  for  other.s,  we 
mufl  beware  wrapping  up  ourfeives  in  fancied 
purity.  To  this  we  are  tempted  by  a  view  of 
greater  fins  in  others,  which  ferve  as  a  foil  to  fet 
off  our  fancied  goodnefs  ;  and  efpecially  by  .he 
knowledge  of  cenain  great  fins  in  others,  of  which 
we  know  ourfeives  to  be  clear. 

Some  in  Mofes'  fituation,  would  doubtlefs  have 
adopted  that  language — "  God  I  thank  thee  that 
I  am  not  as  other  men  are — not  as  this  people." 
Very  different  was  the  effect  it  had  on  him — it  re- 
minded him  of  his  fins,  and  led  him  to  cry  for 
mercy. 

It  is  of  vaft  importance  that  we  know  ourfeives 
— if  we  attain  this  knowledge,  from  fenfe  of  de- 
merit, we  fhall  add  to  our  prayers  for  others,  but 
if  not,  blot  me,  I  pray  thee  out  of  thy  book  which  thou 
haf  written. 

III.  If  we  do  not  miftake  the  fenfe  of  the  text, 
the  llrange  do&rine  exploded  in  the  beginning  of 
this  difcourfe,  finds  no  fupportin  it.  And  furely 
the  doctrine  which  reafon  rejects,  cannot  be  fup- 
ported  by  revelation.  Reafon  directs  us  to  purfue 
O 


10S  Mofes  Prayer  to  be  [Serm.  8. 

that  line  of  conduct  which  will  be  mod  for  our 
advantage,  taking  the  whole  term  of  our  exiftence 
into  the  account.  And  revelation  doth  the  fame — 
"  in  keeping  God's  commandments  there  is  great 
reward."  If  we  look  through  the  holy  fcriptures 
we  fhall  find  abundant  rewards  annexed  to  every 
requirement.  The  idea  that  defpifing  the  promif- 
cs,  and  being  willing  to  renounce  the  defire  and 
hope  of  them,  mould  be  made  a  condition  of  re- 
ceiving them,  is  pitiable  weaknefs  and  abfurdity. 

Quite  a  different  fpirit  is  difplayed  in  the  hif- 
tory  of  the  faints,  whom  we  are  directed  to  follow. 
All  the  worthies  of  old  "  died  in  faith  not  having 
received  the  prornifes,  but  feen  them  afar  off." — 
The  renowned  leader  of  Ifrael  "  had  refpecT:  to  the 
recornpenfe  of  reward" — yea,  "  the  captain  of 
our  ialvation/'  the  divine  fon  of  Mary,  "  for  the 
joy  that  was  fet  before  him,  endured  the  crofs,  def- 
pifing the  fhame."* 

Here  the  way  of  duty  requires  felf  denials. 
The  good  man  is  often  called  to  take  up  his  crofs  ; 
but  the  rewards  which  follow  are  conilantly  held 
up  to  view,  in  revelation,  as  infinitely  furpaffing 
the  loffes  and  fufFeringsof  the  prefent  life.  "BleiT- 
ed  are  ye  when  men  fhall  revile  and  pcrfecute  you, 
and  fay  all  manner  of  evil  againft  you  falfely  for 
my  fake  :  Rejoice  and  be  exceeding  glad  ;  for 
great  is  your  reward  in  heaven."  Every  one  who 
forfaketh  worldly  advantages,  out  of  regard  to 
God,  will  "  receive  an  hundred  fold  reward,  and 
inherit  eternal  life." 

ibrews  xi.  26.  xii.  2. 


Serm,  8.]  blotted  out  of  God's  Book.  107 

This  was  made  known  to  the  primitive  Chiift- 
ians.  Therefore  thair  fortitude  and  zeal  to  do 
and  fuffer  in  the  caufe  of  God — "  Our  light  afflic- 
tion, which  is  but  for  a  moment,  worketh  lor  us  a 
far  more  exceeding  and  eternal  weight  of  glory. — 
I  reckon  the  fufferings  of  the  prefent  time,  not 
worthy  to  be  compared  with  the  glory  which  fhali 
be  revealed  in  us." 

Totally  groundlefs  and  unjuft,  was  that 
charge — "  I  knew  thee  that  thou  art  an  hard  man." 
We  ferve  a  juft,  a  kind,  a  good  matter.  Even  a 
cup  of  cold  water,  given  out  of  love  to  him,  will 
in  no  wife  go  unrewarded — he  afks  no  facrifice  of 
us  for  nought.  Much  lefs  that  we  mould  facrifice 
ourfelves,  and  be  caftaways.  "  Thofe  who  hon- 
or him,  he  will  honor." 

The  flaves  of  Satan  are  repaid  with  mifery  ;  but 
not  fo  the  fervants  of  God.  "  He  is  not  unright- 
eous to  forget  our  labor  of  love."  Thefe  things 
are  revealed  for  our  encouragement  and  fupport. 
Yea,  God  hath  "given  us  exceeding  great  and  pre- 
cious promifes  ;  that  hy  thefe  we  might  be  partak- 
ers of  the  divine  nature — let  us  therefore  be  ftead- 
faft,  unmoveable,  always  abounding  in  the  work 
of  the  Lord,  forafmuch  as  we  know  that  our  labor 
is  not  in  vain  in  the  Lord." 


SERMON    IX. 

St.  Paul's  Wish  to  be  accursed  from  Christ. 


Romans  ix.  3. 

For  I  could  wish  that  myself  were  accursed  from  Christ  for 
my  brethren,  my  kinsmen  according  to  the  flesh. 

X1  £W  characters  more  remarkable  than  that  c.f 
St.  Paul,  are  to  be  found  in  hiftory.  He  is  intro- 
duced to  our  acquaintance  on  a  tragical  occafion— 
the  martyidom  of  Stephen,  where  he  appears  an 
accomplice  with  muiderers — \*  he  was  ftanding  by 
and  confenting  to  his  death,  and  kept  the  raiment 
of  them  that  flew  him." 

The  circumftances  of  Paul's  conversion  tp 
Chriflianity  were  very  remarkable,  and  afford 
llrong  evidence  of  its  truth.  He  was  not  an  igno- 
rant youth,  who  could  be  eafily  deluded.  He  had 
all  the  advantages  of  education  which  that  enlight- 
ened age  afforded.  He  was  born  indeed  at  Tar- 
ius,  a  city  of  Cilicia  ;  but  fent  to  Jerufalem  for 
an  education,  and  "  brought  up  at  the  feet  of  Ga- 
maliel," a  famous  Jewifh  Rabbi,  who  is  faid  to 
have  been  many  years  prefidentof  the  Sanhedrim, 
?.nd  renowned  for  wifdom  and  erudition. 


Serm.  9-]  Si-  Paul's  WiJJi,  &c.  109 

Paul's  mind  was  not  only  early  imbued  wi:h 
general  fcience,  but  he  was  particularly  initrudted 
in  the  Jews' religion,  and  became  a  zealous  mem- 
ber of  the  pharifaic  feci — verily  believed  the  truth 
to  be  with  them — thought  it  to  be  his  duty  to  in- 
culcate their  fentiments,  both  fcriptural  and  tra- 
ditionary, and  oppofe  all  who  did  not  fall  in  with 
their  views,  and  help  to  increafe  their  influence, 
and  fpread  their  principles.  Therefore  his  hatred 
of  Chriftianity,   and  determinarion    to  deflroy  it 

from   its  foundation Therefore  his  implacable 

averfion  to  Chriftians,  and  unwearied  endeavors 
to  feduce  them  from  the  faith,  or  compel  them  to 
blafpheme,  or  where  he  failed  in  thofe  attempts, 
to  deflroy  them  from  the  earth. 

But  lo  !  the  triumphs  of  divine  grace  !  This 
arch  enemy,  while  purfuing  the  followers  of  the 
Lamb,  even  to  flrange  cities,  is  met  by  the  glorified 
Redeemer,  while  on  his  way  to  Damafcus,  whither 
he  was  going,  "  breathing  out  threatenings  and 
flaughter  againft  the  difciples  !"  Arretted  in  his 
courfe  !  Convinced  of  his  madnefs  !  Brought  to 
believe  on  that  Jefus  whom  he  had  reviled  and 
blafphemed  !  And  even  changed  into  a  preacher 
of  that  gofpel  which  he  had  been  fo  eager  to  de- 
flroy ! 

We  know  the  flrange  procefs  by   which    thefe  - 
events  were  effected — how   this   proud   adverfary  • 
was  fubdued  and  melted  into  a  humble,  penitent 
believer  !  We  know  the  zeal  with  which  he  enter- 
ed on  the  gofpel   miniftry — what   he   did — what 
he  fuffered,  to  build  up  the  caufe  he  had  defhoy- 


HO  St.  Paul's  Wijli  to  he  [Serm.  9. 

ed  !  How  he  perfevered  to  the  end,  and  fealed 
his  teflimony  with  his  blood  ! — What  a  trophy  of 
divine  power  and  mercy  !  "  Thefe  were  the  Lord's 
doings,  and  marvellous  in  our  eyes." 

But  why  marvellous  ?  Why  mould  we  wonder 
when  we  confider  the  agent  ?  God  is  wont  to  fub- 
vert  the  purpofes  of  his  enemies  ;  and  often  ufes 
thofe  means  and  inftruments  which  were  prepar- 
ed and  intended  againft  him,  to  accomplifh  his 
purpofes. 

Egypt  is  faid,  at  a  particular  period,  to  have 
dreaded  a  deliverer,  then  expected  to  arife  in  If- 
rael — therefore  the  edicl;  for  the  deftru&ion  of  the 
male  children  which  mould  be  born  to  the  He- 
brews, thinking  to  deftroy  the  deliverer  among 
them.  But  while  that  edicl:  was  in  operation,  as 
though  in  contempt  of  infernal  malice,  and  Egyp- 
tian policy,  Mofes,  the  favior  of  his  people,  was 
born.  And  mark  what  followed.  Lo  !  The 
daughter  of  Pharaoh  becomes  his  mother  !  The 
houfe  of  Pharaoh  his  afylum  !  The  learned  Magi 
of  that  hofliie  empire,  his  inftructors  !  And  all  to 
fit  him  for  the  work  for  which  heaven  defigned 
him.* 

So  here  ;  this  Mofes  of  the  New  Teftament — • 
this  deftined  chieftain  among  Chriflians,  is  educat- 
ed among  Pharifees  ;  the  great  enemies  of  Chrift 
— inftrucled  by  their  greateft  teacher — infpired 
with  a  double  portion  of  their  zeal  and  rancor 
againft  the  caufe  of  the  Redeemer,  and  fent  forth 
to  deftroy.  But  lo !  This  mighty  Abaddan  of 
diabolical  and  Jewifh   malice,  is  arretted  in  his 

*  Hunter  Vol.  ii.  Left,  xviii. 


Serm.  9.3  accwfed  from  Chrifl.  1 1  i 

courfe— changed  into  another  man,  and  all  his 
zeal  and  learning  from  that  hour  direded  to  build 
up  the  caufe  of  Cod  !  The  enemy  inftruded  and 
furnifhed,  but  heaven  direfied  the  ufe  and  appli- 
cation   •  ,  Mt       IX         J  XT 

God's  purpofes  (land  and  will  ftand.  None 
can  ftay  his  hand,  or  reverfe  his  decrees.  The 
means  cholen  to  fubvert,  are  ufed  to  build  his 
caufe  and  kingdom.  "  He  taketh  the  wife  in 
their  own  crafcinefs,  and  the  purpofes  of  the 
froward  are  carried  headlong."     , 

While   Paul   remained  a  Pharifee  he  was  the 
idol  of  his  nation  ;  but  no  fooner  did  he  become  a 
Chriftian,  than  their  love  was  turned  to   hatred. 
No  other  was  fo  abhorred  as  he.  Againft  no  other 
did  they    unite    with  fuch    determined    rancor. 
Numbers  foon  leagued  together,  and  even  "  bound 
themfelves    under  a  curfe  not  to  eat  or  drink  till 
they  had  flain  him."     But  all  their  machinations 
were  vain.     "  Obtaining  help  from  God,  of  whom 
he  was  a  chofen  veffel,  to  bear  his  name  to  the 
Gentiles,  and  kings,  and  the  people  of  Ifrael,"  he 
continued   many  years,  and   did,  perhaps,  more 
than    any  other  perfon    in  the   caufe  of   Chrift. 
Tewifli  rancor    towards  him  never  abated,  but  he 
caught  no  (hare  of  their  bitter  fpirit— the  temper 
of  Chrift  governed  in  him — he  loved  his  enemies, 
and  did  them  good.     Like  another  Mofes  he  bore 
Ifrael  on  his  heart  before   God,    and   made  daily 
interceffion  for   them,  weeping  at  a  view  of   their 
fad  Hate,  and  the  evils  which  hefaw  coming  upon 
them. 


112  St.  Paul's  Wijh  to  be  [Serm.  9. 

Such  is  the  fpirit  of  the  context.  "  I  fay  the  truth 
in  Chrift,  I  lie  not,  my  confcience  alfo  bearing  me 
witnefs  in  the  Holy  Ghoft,  that  I  have  great  heavi- 
ness and  continual  forrow  in  my  heart. — For  I 
could  wijli  that  myfelf  were  accurfed  from  Chrift  t  for 
my  brethren,  my  kin/men  according  to  thejltfh. 

The  depreifing  occalion  of  his  grief,  was  the 
infidelity  and  obduracy  of  his  nation — that  they 
refufed  to  hearken  to  reafon  and  evidence — were 
refolved  to  reject  the  only  Savior  ;  and  the  evils 
temporal  and  eternal,  which  he  forefaw  their  tem- 
per and  conduct  would  bring  upon  them — there- 
fore his  "  great  heavinefs  and  continual  forrow." 

In  the  text — /  could  wifli  that  myfelf  were  accurf- 
ed from  Chrifi.  for  my  brethren,  my  kinfmen  accord- 
ing to  the  fefh,  the  apoftle  hath  been  thought  to 
imprecate  evil  on  himfelf  for  the  benefit  of  his  peo- 
ple !  All  the  expofitors  we  have  feen  on  this  paf- 
fage,  conceive  him  to  have  wiihed  fome  fore  calam- 
ity to  himfelf  for  the  advantage  of  his  nation  I 
Though  they  have  differed  refpe&ing  the  magni. 
tude  of  the  evil  which  he  wiihed  to  fuller  for 
their  fake. 

Doct.  Doddridge  confiders  him,  as  "  wifhing 
to  be  made  a  curfe  for  them,  as  Chrift  hath  been 
made  a  curfe  for  us,  that  fo  they  might  be  deliv- 
ered from  the  guilt  which  they  had  brought  on 
themfelves,  and  be  entitled  to  the  bleffings  of  the 
rejected  gofpel. 

Doct.  S.  Clark  views  him,  as  defirous  of  fuf- 
fering  the  calamities  to  which  his  people  were 
doomed  for  rejecting  and  crucifying     he   Savior, 


Serm.  9.]  accurfcd  from  Chrift,  ng 

fo  that,  could  they  all  centre  in  one  perfon,  he 
wifhed  to  be  the  perfon,  that  he  might  thereby 
procure  falvation  for  them  !'* 

Grotius  and  Pool  underftand  him,  as  "  wifh- 
ing  to  be  feparated  from  the  church  of  Chrift  for 
the  fake  of  the  Jews  !"  Which  differs  little  from 
Docl;.  Hunter's  fenfe  of  the  paffage — to  which 
Docl;4  Guyfe  adds,  "  a  defire  of  every  indignity 
from  man,  and  to  be  cut  off  from  communion 
with  Chrift,  for  the  fake  of  Ifrael ;"  whom  he 
ftrangely  confiders  as  prejudiced  againfl  Chriftian. 
ity,  in  confequence  of  their  prejudices  againfl 
Paul  ! 

But  why  fhould  the  apoftle  wifh  evil  to  him- 
felf  for  their  fakes  ?  What  poffible  advantage 
could  his  fufterings  have  been  to  his  nation  ?  Is 
it  poflible  that  thofe  learned  expofitors  fhould 
conceive  that  pains  and  penalties  inflicted  on  him 
could  have  made  atonement  for  their  fins,  and  ex- 
piated their  guilt !  They  muft  never  have  read 
Paul's  epiftles,  or  never  have  entered  into  the  fpirifc 
of  them,  who  could  entertain  fuch  views  as  thefe  ; 
or  even  fufpecl;  that  aught,  fave  the  blood  of 
Chrift,  can  atone  for  human  guilt.  It  is  ftrange, 
therefore,  that  they  could  have  imagined  that  he 
wifhed  to  fuffer  with  this  view.  And  it  is  no  lefs 
fo,  that  it  fhould  be  thought  that  prejudices  againft 
Paul  could  have  occafioned  Jewifh  prejudices  a- 
gainft  Chriftianity,  when  it  is  fo  evident  that  their 
prejudices  againfl  Paul  were  wholly  occafioned  by 
his  attachment  to  Chriftianity — he  having  been 
high  in  their  efteem  till  he  became  a  Chriftian. 
P 


114  &•  Paul's  Wijh  to  he  £Serm.  g+ 

David  once  afked  to  fufFer  in  Ifrael's  (lead  ; 
but  thecircumftances  of  the  cafe  were  then  totally 
different  from  thofe  of  the  cafe  now  before  us. 
Ifrael  were  fufferingybr  his  Jin  in  numbering  the 
people  ;  not  for  any  particular  fin  of  their  own— 
"  1  have  finned  and  done  wickedly  ;  but  thefe 
fheep,  what  have  they  done  ?  Let  thine  hand,  I 
pray  thee,  be  againft  me." — But  Paul  had  not  fin- 
ned, to  bring  evil  on  his  people — the  guilt  was  all 
their  own. 

Expositors  having  miftaken  Mofes*  prayer  "  to- 
be  blotted  out  of  God's  book,"  feem  generally  to 
have  hid  that  prayer  in  their  eye  when  they  have 
attempted  to  explain  the  text ;  and  fuppofing 
that  Mofes  prayed  to  be  made  a  facrifice  for  Ifrael, 
have  thought  that  Paul  had  the  fame  fpirit,  and 
here  followed  his  example  !  But  that  neither  of 
them  ever  entertained  the  thought  of  fuffering  to 
expiate  the  fin  of  their  people,  and  that  the  two 
paffages  bear  no  kind  of  relation  to  each  other, 
we  conceive  indubitably  certain. 

But  let  us  confider  the  text  and  judge  for  our- 
felves  of  its  meaning. 

Perhaps  the  difficulties  which  have  perplexed 
it.  may  have  chiefly  arifen  from  the  tranilation. 
The  filence  of  expofitors  on  this  head,  while  puz- 
zled with  the  paffage,  is  ftrange,  if  the  difficulty 
might  have  been  obviated  by  attending  to  the  ori- 
ginal. The  tranflation  is  plaufible  folely  from 
this  confederation. 

Mr.  Pool  is  the  only  expofitor  we  have  ever 
feeo,  who  hath  noted  the  difference  between  the 


Serm.  9.3  atcurfed  from  Chrifl.  115 

tranflation  and  the  original ;  and  he  labors  hard 
to  bring  them  together,  but,  in  our  apprehenfion, 
labors  in  vain. 

The  paflage  literally  tranflated  (lands  thus — » 
For  I  myfelf  boajled  that  I  was  a  curfe  from  Chrijl, 
above  my  brethren,  my  kinftnen  according  to  thejlefh* 

If  we  confider  the  context,  and  the  part  which 
had  been  formerly  a£ted  by  the  apoftle,  it  will  not 
be  difficult  to  afcertain  his  meaning,  nor  ftrange 
that  he  mould  exprefs  himfelf  as  in  the  text.  He 
begins  the  chapter  with  ftrong  expreffions  of  con- 
cern for  his  nation,  who  had  rejected  him  "  whofe 
nime  alone  is  given  under  heaven,"  for  the  falva- 

*  H'i%o,t«»jy  yap  at/io?  tyu  avuQipx  lUai  aiva  loo  XftVIov  vxsp  T«» 
KttiXlpuv  fXQU  avfytfur  (&>V  Kara  eupxet,, 

Hvyotw,  rendered  in  the  tranflation  by,  I  could  wiJJi,  forms 
in  the  imperfeft  of  the  indicative  mood,  in  the  Attic  dia- 
led!. Mr.  Pool  was  too  accurate  a  fcholar  not  to  obfervc 
the  difagreement  of  the  tranflation  with  the  original. 
•'  Some  read  it  as  in  the  indicative  ;  but  it  is  generally  con- 
fidered  as  in  the  optative,  and  altered  by  a  figure  which 
takes  an  iota  from  the  middle,  and  cuts  off  an  a»  from  the 
end  of  the  word  forming  Hy^o^y,  in  (lead  of  tv^oiftm  at."  f 

But  what  warrant  have  we  for  thefe  alterations  ?  They 
only  ferve  to  darken  a  difficult  text. 

The  moil  natural  and  common  conflruRion  of  it^opaf, 
from  which  %\jy*pw  derives,  is,  to  glory t  cr  boaft,  Gloriar 
is  the  firfl  word  ufed  to  exprefs  the  meaning  of  it  in  Schre- 
velius'  Lexicon  ;  and  the  meaning  "/%«?,  the  theme  of  this 
verb  juftifies  the  conftruftion,  in  preference  to  that  ufed  by 
the  tranfhtors.  And  the  Greek  prepofition  vwtp,  which  is 
rendered/or,  is  often  ufed  to  fignify  above,  or  more  than. 

For  the  juftice  of  the  above  criticifms  we  appeal  to  the 
learned.  If  they  are  juft,  our  fenfe  of  the  text  will  be  ad* 
muted. 

i  Vii.  Pool  in  lac. 


n6  St.  Paul's  Wijh  to  be  [Serm.  9. 

tionof  men%  If  they  continued  to  neglect  the 
grace  offered  them  in  the  gofpel,  he  knew  that 
they  could  not  efcape.  And  when  he  looked  on 
them  and  mourned  over  them,  the  dangers  which 
a  few  years  before  had  hung  over  himfelf,  rofe  up 
before  him.  He  had  been  an  unbeliever,  a  blaf- 
phemer,  and  a  perfecutor  of  the  church  of  Ch rift  ; 
had  boafted  his  enmity  to  Chrift  and  oppofition 
to  the  gofpel ;  in  which  he  had  even  exceeded  the 
body  of  his  nation — he  had  taken  the  lead  againft 
Chriftianity — been  unrivalled  in  zeal  againft  the 
caufe,  and  rancour  againft  the  followers  of  the 
Lamb.  When  warned  of  his  danger,  and  admon- 
ifhed  to  confider  what  would  be  his  portion,  mould 
Jefus  prove  to  be  the  Meflias,  he  feems  to  have 
derided  the  friendly  warnings,  and  imprecated  on 
himfelf  the  vengeance  of  the  Nazerene  ! — to  have 
defied  him  to  do  his  word  !  to  pour  his  curfe  up- 
on him  ! 

It  is  not  ftrange  that  witnemng  the  temper  of 
his  nation,  fhould  call  thefe  things  to  his  remem- 
brance— that  the  confederation  mould  affe£t.  him — 
that  he  fhould  fhudder  at  the  profpecl:  of  the  de- 
ftru£tion  which  hung  over  them,  and  at  the  recol- 
tection  of  that  from  which  himfelf  had  been 
"  fcarcely  faved" — that  he  fhould  exclaim,  "  God 
and  my  confcience  witnefs  my  great  heavinefs 
and  continual  forrow,  when  I  look  on  my  breth- 
ren the  Jews,  and  confider  the  ruin  coming  upon 
them,  from  which  I  have  been  faved,  "  fo  as  by- 
fire  !"  Lately  I  was  even  more  the  enemy  of 
Chrift  than  they,  and  boafted   greater   enmitj  a- 


Serm.  9.]  accurfed  from  Chrifl.  117 

gainfl  him  !  And  mould  have  brought  on  myfelf 
a  more  intolerable  doom,  had  not  a  miracle  of 
power  and  mercy  arrefted  me  in  my  courfe  1" 
That  fuch  confiderations  and  a  recollection  of  the 
fhare  which  he  had  formerly  taken  in  flrengthen- 
ing  the  prejudices  of  his  nation  againfl  the  truth, 
fhould  deeply  affeft  him,  and  draw  fuch  expref. 
fion  from  him  as  we  find  in  the  text  and  context, 
is  not  ftrange.  They  appear  natural  for  a  perfon 
circumftanced  as  he  was  at  that  time  ;  and  efpe- 
cially  to  one  divinely  forewarned  of  the  devafla. 
tions  then  coming  on  his  place  and  nation. 

These  we  conceive  to  be  the  feelings  and  views 
expreffed  by  the  apoflle  in  the  beginning  of  this 
chapter — but  that  he  fhould  wifh  to  be  put  into 
the  place  of  Chrifl  ;  or  madly  wifh  evil  to  him- 
felf,  from  which  nobody  could  be  benefited, 
cannot  be  fufpe£ted  ;  unlefs  with  Feflus,  we  fup- 
pofe  him  to  have  been  "  befide  himfelf,"  and  not 
to  have  known  what  he  wrote,  when  he  exprefled 
himfelf  as  in  the  text. 

REFLEXIONS. 

I.  In  Paul's  converfion  how  wonderfully  ap- 
parent are  the  wifdom  and  power  of  God  ?  When 
we  view  Saul  of  Tarfus  making  havoc  of  the 
church  in  Judea,  and  foliciting  permiflion  to  pur. 
fue  its  fcatiered  members  even  into  exile,  we  con- 
fider  him  as  a  determined  enemy  of  Chrifl.  Who 
then  would  fufpecl  that  he  fhould  be  made  to  feel 
the  power  of  divine  grace  ?  That  he  would  be- 
come a  Chriflian  ?  Yea,  a  prime  minifter  of  Im- 
manuel  !  But  lo  !  For  this  caufe  did   God   raife 


n8  St.  Paul's  Wijk  to  be  [Serm.  9, 

him  up  !  For  this  work  was  he  training  while 
drinking  at  the  fount  of  Science,  and  learning  the 
Jews'  religion  in  the  fchool  of  Gamaliel  !  While 
unfandiified  he  was  a  deftroyer  ;  but  when  melted 
by  divine  influence  into  the  temper  of  the  gofpel,  all 
his  powers  and  all  his  acquisitions  were  confecrat- 
ed  to  the  fervice  of  God  and  the  Redeemer. 

To  affe£l  this  change  in  Paul,  however  unex- 
pected, was  not  beyond  the  power  of  God ;  and  it 
was  done  of  God  !  Neither  was  it  delayed  till  Paul 
had  fpent  his  befl  days  in  the  fervice  of  Satan. 
At  fettingout  to  deflroy,  he  was  met  of  the  afcend- 
cd  Savior,  transformed  by  the  renewing  of  his 
mind,  and  from  that  time  devoted  to  the  fervice 
of  God  ;  and  continued  faithful  unto  death.  Ma- 
ny were  his  trials — fevere  his  fufferings  for  the 
gofpel  which  he  preached;  but  "noneof  thefe things 
moved  him  ;  neither  did  he  count  his  life  dear  to 
himfelf,  that  he  might  finifh  his  courfe  with  joy, 
and  the  miniftry  which  he  had  received  of  the 
Lord  jefus,  to  teftify  the  gofpel  of  the  grace  of 
God." 

II.  The  temper  manifefted  by  St.  Paul  when 
contemplating  the  Mate  of  his  nation,  how  worthy 
of  imitation  ?  Like  his  divine  Lord,  "  when  he 
beheld  them  he  wept  over  them."  Neither  was 
the  view  unprofitable.  It  ferved  to  remind  him 
of  his  own  paft  guilt  and  danger,  and  the  mercy 
which  had  been  exercifed  toward  him.  His  guilt 
and  danger  had  been  great.  In  high  handed  op. 
pofition  to  heaven,  he  had  even  exceeded  "  his 
ki.ifmenaccoiding  to  the  flelh."     Witneifing  their 


Sern.  g.]  cccurfed  from  Ckrijl.  119 

ftate  brought  thefe  again  to  his  remembrance,  and 
the  grace  of  God  which  had  ftopt  him  in  his  courfe, 
and  faved  him  from  deftruclion,  caufing  him  at 
once,  to  rejoice  and  tremble  ! 

Many  of  the  children  of  God  when  they  wit. 
nefs  the  fecurity  of  finners  ;  how  thty  negle£t  the 
great  falvation,  and  harden  themfelves  in  fin, 
may  remember  when  they  did  the  fame  them- 
felves; and  fome  of  them,  in  a  higher  degree 
than  molt  of  thofe  who  appear  to  be  walking  the 
downward  road. 

Those  who  have  found  mercy  cannot  refrain 
from  mourning  over  thofe  whom  they  fee  harden- 
ing themfelves  in  fin  ;  nor  fhould  they  ceafe  to 
warn  them  from  their  way,  and  to  cry  to  God 
in  their  behalf.  But  their  attention  is  not  wholly 
taken  up  from  home  ;  it  often  reverts  thither,  and 
flirs  them  up  to  grateful  acknowledgments  of  di- 
vine goodnefs  to  themfelves. 

Who  is  he  that  maketh  me  to  differ  from  the 
thoughtlefs  finner  ?  is  a  confideration  which  often 
nfes  in  the  good  man's  mind,  while  looking  on 
the  carelefs  and  fecure.  It  is  a  proper  and  a 
profitable  confideration — tends  to  keep  him  hum- 
ble and  mindful  of  his  dependence. 

Sense  of  pafl  dangers  ferve  to  enhance  the  val- 
ue of  prefent  fafety.  The  greater  dangers  we 
have  efcaped,  and  the  more  wonderful  our  deliver- 
ances have  been,  the  greater  fhould  be  our  love  to 
our  deliverer,  and  the  greater  our  care  to  make 
him  fuitable  returns.  If  we  entertain  jufl  views 
of  thefe  things,  fuch  will  be  the  efFecl:.  Thofe 
to  whom  molt  is  forgiven  love  the  mofl. 


420  St.  Paul's  Wijh  to  be  [Sbrm.  9, 

By  reflecting  on  the  riches  of  divine  mercy,  we 
mould  flir  up  our  fouls  to  love  the  Lord.  If  wit- 
neflingthe  unconcern  of  others,  while  in  the  broad 
road,  ferves  to  excite  us  to  gratitude  for  divine 
goodnefs  fhown  to  us,  "  the  wrath  of  man  is  there- 
by made  to  praife  the  Lord."  Such  was  the  efFect 
which  a  view  of  Ifrael's  hardnefs  had  on  Paul— May 
all  Chrift'sdifciples  cultivate  the  fame  temper. 

III.  In  Paul's  converfion  we  fee  God  diftin- 
guiihing  among  his  enemies,  and  calling  one  into 
his  kingdom  who  was,  from  principle,  a  deftroyer 
of  his  faints.  Paul  was  a  Pharifee  and  the  fon  of 
a  Pharifee.  No  feci:  among  the  Jews  was  more 
bitter  againft  Chrift — no  other  fo  eager  and  a&ive 
in  their  endeavors  to  crufti  his  caufe  and  fubvert 
his  kingdom.  Yet  numbers  of  that  fe6fc  obtained 
mercy.  The  fame  did  not  happen  refpe&ing  the 
Saducees.  No  inftance  of  a  Saducee  brought  to 
repentance,  can  be  adduced.  Why  this  difcrimi- 
nation  ? 

There  maybe  reafons  not  revealed  ;  but  fome 
are  difcernible. 

The  Pharifees  "  had  a  zeal  for  God,  though  not 
according  to  knowledge."  Saul,  the  Pharifee, 
"  verily  thought,  that  he  ought  to  do  many  things 
contrary  to  the  name  of  Jefus" — he  did  not  fin  a. 
gainft  the  light  of  his  own  mind.  The  fame  was 
doubtlefs  the  cafe  with  many  others  of  that  feci;. 
The  Saducees  were  devoid  of  principle — had  re- 
jected firft  principles — thofe  taught  by  the  light  of 
nature.  While  firft  principles  are  retained,  fuch 
as  the  belief  of  a  divine   exigence — a  difference 


SfiRM.  9.]  accurfed  from  Chrlfl.  iai 

between  good  and  evil — a  future  flate,  in  which 
men  will  receive  the  deeds  done  in  the  body,  and 
the  like,  there  remains  a  foundation  on  which  reli- 
gion may  rell ;  but  where  thefe  are  rejected,  the 
foundation  is  deftroyed.  Of  the  former  who  have 
erred  in  lefler  matters  of  faith,  and  been  thereby 
feduced  into  praclical  errors,  many  have  been  re- 
claimed, and  brought  to  repentance  :  Not  fo  the 
latter.  "  One  among  a  thoufand  have  we  not 
found."  And  thofe  whole  fentiments  border  on 
atheifm,  or  infidelity,  are  feldom  called  of  God. 

There  is  a  certain  point  of  error  in  opinion, 
from  which  a  return  is  rare.  Thofe  who  reach  it 
are  commonly  given  up  to  fliOng  delufions,  which 
lead  to  deftru&iott; 

And  praclical  errors,  efpecially  thofe  which  are 
oppofed  to  conviction,  are  highly  criminal,  and 
exceedingly  dangerous — they  fear  the  confcience, 
and  provoke  God  to  leave  finners  to  themfelves — ■ 
,;  Mv  fpirit  (hall  not  always  ftrive  with  man — the 
times  of  ignorance  God  winked  at,  but  now  com- 
mands all  men  every  where  to  repertt." 

Saul  of  Tarfus  fpeaks  of  himfeif  as  a  chief 
of  finners  "  becaufe  he  perfecuted  the  church  of 
God ;"  yet  he  obtained  mercy  !  But  thofe  who 
fin  againft  the  light  of  their  own  minds,  can  draw- 
little  encouragement  from  thence.  He  bath  de- 
clared the  reafon  of  the  diftinguifhing  mercy  fhown 
to  him — "  becaufe  I  did  it  ignorantly  in  unbelief."* 
No  fooner  was  he  convinced  of  his  miftake,  than 
he  returned,  with,    "  Lord  what  wilt  thou  have 

*  1  Timothy  i.  13. 


122  St.  Paul's  Wijkt  (3c,  [Serw.  9* 

me  to  do  ?" — So  do  not  thofe   "  who  know  their 
matter's  will  and  do  it  not." 

Would  we  ftiare  the  bleflednefs  of  believing 
Saul,  we  muft  imitate  his  repentance  ;  fofhall  we 
find  merry  with  God.  "  For  there  is  no  differ- 
ence between  the  Jew  and  the  Greek  ;  for  the  fame 
Lord  over  all,  is  lich  unto  all  that  call  upon 
him."* 

•Romans  x.  12. 


SERMON    X. 

David's  Sin  in  the  Matter  of  Uriah. 


8  Samuel  xii.   13. 

And  David  said  unto  Nathan,  I  have  sinned  against  the 
Lord.  And  Nathan  said  unto  David,  The  Lord  also 
hath  put  away  thy  sin  ;  thou  shalt  not  die* 

1  HE  fin  here  referred  to  is  that  of  David  in  the 
matter  of  Uriah.  A  flrange  and  fad  event — taken 
in  all  its  circumftances  and  connections,  it  is  with- 
out a  parallel.  But  the  circumftance  mod  to  be 
lamented,  is  that  mehtioned  by  the  prophet,  in  the 
clofe  of  his  meffage — "  By  this  deed  thou  haft 
given  great  occafion  to  the  enemies  of  the  Lord  to 
blafpheme." 

The  juftnefs  of  this  remark,  doubtlefs  appear- 
ed at  that  day,  in  the  triumph  of  finners  and  ex- 
ultations of  fcoffers ;  and  the  ftory  brought  down 
to  us,  "  on  whom  the  ends  of  the  world  are  come," 
is  ftill  abufed  to  keep  vice  in  countenance. 

"  Look  to  David,  your  man  of  religion  !  Your 
man  after  God's  own  heart  !"  and  witnefs  his 
complicated  crimes  !  and  his  long  continued  fecu- 
rity  and  unconcern  under  guilt,  which  cannot  be 


124  David's  Sin  in  the  [Serm.  iq. 

charged  on  us,  who  view  religion  as  a  dream  [%~- 
So  the  infidel. 

While  people  of  another  defcription,  wound 
God's  caufe  yet  more  deeply,  by  the  argument 
which  they  draxv  from  this  fall  of  David  ;  name- 
ly, thofe  who  are  allowedly  vicious,  yet  call  thern- 
felves  "  of  the  houfehold  of  faith — who  are  pure 
in  their  own  eyes,  though  not  cleanfed  from  their 
filthinefs."  Thefe,  when  reproved,  efpecial- 
\y  if  their  piety  is  called  in  queftion.  often  recur 
to  David  forfupport — tell  us,  that  "  though  emi- 
nent for  piety,  he  was  guilty  of  greater  fins  than 
their's,  and  long  continued  in  them — that  he  re- 
mained impenitent  till  vifired  by  Nathan,  after 
the  birth  of  his  child  by  Bathlheba.  If,  fay  they, 
he  could  continue  u>  long  fecure  and  unconcern- 
ed, why  not  longer  ?  And  why  may  not  others  fall 
into  fins  and  continue  in  them  for  months  and 
years  after  having  received  the  grace  of  God,  and 
after  they  are  numbered  among  the  faints  ?" 

This,  we  conceive,  to  be  the  moll  baleful  conclu- 
sion which  is  drawn  from  this  hiflory.  And  could 
it  be  made  to  appear  that  fuch  was  David's  ftate, 
for  fo  long  a  term,  we  fee  no  way  to  avoid  the 
conclu lion—fee  not  but  the  idea  which  the  fcrip- 
tures  give  of  religion  as  a  holy  principle,  produc- 
tive of  a  holy  life,  mud  be  relinquished. 

Such  is  the  idea  which  the  fcripiures  do  give  of 
religion — they  teach,  that  it  changeth  the  heart, 
and  forms  the  new  creature — that  "  in  this  the 
children  of  God  are  manifeft,  and  the  children  of 
the  Devil]  that  whofoever  doeth  not  rigbteoufnefsis. 
pot  of  God;  that  by  their  fruits  we  are  to  know  men.'" 


Serm.  10.  ]  matter  of  Uriah,  125 

Thus  fpeaks  that  holy  book  which  we  believe 
to  be  from  God,  and  to  fhew  us  the  way  of  falva- 
tion.  But  if  the  children  of  God  are  not  made  to 
differ  from  others,  if  they  may  live  in  allowed 
difrqrard  of  the  law  of  God.  like  others,  thefe  dif- 
tinctions  are  idle  and  unworthy  our  regard.  This 
matter  demands  our  attention. 

From  the  fubjecl:  before  us,  the  errors  now 
mentioned  draw  their  chief  fupport. 

We  do  not  flatter  ourfelves  that  we  can  flop 
mouths  of  fcoffers,  or  fo  clearly  elucidate  this 
daik  part  of  the  book  of  God,  that  it  fhall  no  more 
be  abufed  to  the  purpofes  of  depravity  ;  but  be- 
lieve that  it  may  be  made  apparent  that  it  hath 
been  miflaken  and  perverted  ;  and  thereby  ren- 
dered the  more  mifchievous.  This  will  now  be 
attempted. 

That  David  remained  unconcerned  and  de- 
void of  repentance  for  the  fins  which  he  commit- 
ted in  the  matter  of  Uriah,  till  awakened  to  confid- 
eration  by  the  miniilry  of  Nathan,  feems  to  have 
been  taken  for  granted,  and  to  have  been  the  ground 
of  thefe  abufes.  This  may  have  been  the  com- 
mon opinion.  Whether  it  is  founded  in  reality, 
we  will  now  inquire. 

Of  thofe  who  argue  from  a  fuppofition  that 
this  was  the  cafe,  we  afk  evidence  that  it  was  fo. 
That  we  have  no  exprefs  declaration  that  Narhan 
found  him  a  penitent,  we  conceive  o  be  all  that 
can  be  alleged  as  evidence  that  he  remained  till 
that  time  impenitent.  To  which  may  be  rejoin. 
t,d,  that  we  have  no  exprefs  declaration  that  Nathan 


126  David's  Sin  in  the  £Serm.  10. 

found  him  impenitent.  The  fa£fc  is,  both  fciipturc 
and  profane  hiflory  are  filent  refpe&ing  the  Mate  of 
David's  mind  from  the  commiflion  of  the  fins,  till 
he  was  vifited  by  the  prophet.  We  are  left  therefore 
to  judge  of  the  matter  on  other  grounds.  And  on 
what  grounds  can  we  form  a  more  probable  opin- 
ion than  by  confidering  the  general  character  of  the 
man — the  nature  and.  effects  of  renewing  grace — and 
the  temper  and  conduct  of  the  delinquent  when  he  was 
reproved  by  the  prophet  ?  From  a  confideration  of 
thefe  we  may  derive  the  moll;  probable  folution  of 
the  queftion,  or  judge  what  was  probably  the  Hate 
in  which  David  was  found  by  Nathan. 

It  may  be  proper  to  premife, 

I.  That  good  men,  while  in  this  Mate  of  im- 
perfection, mould  be  furprized  by  temptation  into 
fins,  and  even  great  and  heineous  fins,  is  neither 
new  nor  Orange.  Many  inflances  occur  in  the 
hiflory  of  the  faints  recorded  in  the  fcriptures. 
"  Aaron,  the  faint  of  the  Lord,"  and  Mofes,  whofe 
general  character  was  that  of  "  a  fervant,  faithful 
in  all  God's  houfe,"  were  both  feduced  into  fins 
of  fuch  enormity  that  they  were  excluded  the  land 
of  premife.  in  common  with  rebellious  Ifrael. 
Among  New  Teftament  faints  Gmilar  lapfes  are  ob- 
fervable.  Even  the  apofiles  forfook  the  Savior, 
and  fled  when  Judas  led  forth  the  boftile  band  to 
apprehend  him  ;  and  Peter,  when  under  the  in- 
fluence of  fear,  with  oaths  and  imprecations  "  de- 
nied the  Lord  that  bought  him  !" 

The  habitual  temper  of  thefe  good  men  could 
not  be  argued  from  thefe  fudden  acls.     Neither  is 


Serm.  10.]  matter  of  Uriah.  127 

judgment  to  be  formed  of  others,  except  by  obfer- 
ing  the  general  tenor  of  their  lives.  Strong  and 
unexpected  temptations  may,  and  often  do,  feduce 
the  belt  of  thofe  who  remain  in  the  body  and  re- 
tain the  vveakneffes  of  fallen  creatures  yet  on  trial. 

II.  There  is  fomething  in  each  one's  conftitu- 
tion  which  predifpofes  to  certain  (ins.  To  every 
perfon  there  is  a  "  fin  which  mod  eafily  befets 
him" — from  which  he  is  liable  to  ftronger  tempta- 
tion than  from  other  fins — and  temptaion  to  fuch 
fins,  may  rife  from  concurring  circum fiances, 
above  its  natural  ftate,  and  become  almoft  invin- 
cible. Nor  will  any  perfon  who  reads  the  hiftory 
of  David  doubt  to  what  particular  fin  he  was  nat- 
urally moft  difpofed.  Neither  are  we  infenfible 
how  one  fin  prepares  the  way  for  another,  and 
ftrengthens  temptation  to  it. 

David's  fins  on  the  occ'afion  before  us  were  com- 
plicated and  exceeding  finful.  But  we  know  how 
he  was  feduced  to  the  firft,  and  how  the  others 
followed  of  courfe. 

Respecting  the  ftate  in  which  he  was  found 
hy  Nathan  we  may  judge, 

I.  From  his  general  character.  This  is  fo  well 
known,  that  the  bare  mention  is  almoft  fuffi-cienr. 
The  fcriptures  teach  us  that  he  was  pious  from  his 
youth.  When  Samuel  was  fent  to  anoint  him,  fuf- 
ficient  intimation  was  given  that  his  heart  was 
right  with  God.  When  Eliab,  the  firft  born  of 
Jeffe  paired  before  the  prophet,  pleafed  with  his 
appearance,  he  fuppofed  him  to  be  the  man  whom 
God  had  cbofen  to  rule  his  people — M  Surely  the 


ia8  David's  Sin  in  the  [Serm.  10* 

Lord's  anointed  is  before  him" — but  God  refufed 
him  with  this  declaration,  "  The  Lord  feeth  not 
as  man  feelh  ;  for  man  looketh  on  the  outward 
appearance,  but  the  Lord  looketh  on  the  heart." 
David's  after  life  juflified  the  preference  then  giv- 
en him. 

No  perfon  acquainted  with  his  hiftory  as  con- 
tained in  the  facred  records,  will  fcruple  his  gene- 
ral devotednefs  to  the  fervice  of  God.  Should 
doubt  arife,  we  may  refer  to  the  character  given 
of  him  by  the  pen  of  infpiration,  about  half  a 
century  after  his  death.  "  David  did  that  which 
was  right  in  the  fight  of  the  Lord,  and  turned  not 
afide  from  any  thing  that  he  commanded  him  all 
the  days  of  his  life,  fave  only  in  the  matter  of 
Uriah  the  Hittite."  * 

In  that  matter  he  greatly  erred.  There  is  no 
need  however  to  confides  him  as  then  fallen  from 
grace.  The  remains  of  depravity  which  continue 
after  renovation,  are  fufficient  under  exifting  cir«» 
cumftances,  to  account  for  his  fall  on  that  occa- 
fion.  But  it  is  inconcievable  that  a  perfon  of 
eftablifhed  piety  mould  remain  for  a  whole  year 
ftupid  and  unconcerned  under  the  guilt  of  fuch 
tranfgreffions  ;  and  the  utter  improbability  of  fuch 
an  event  will  be  further  apparent,  if  we  attend, 

II.  To  the  nature  and  effects  of  renewing  grace. 
It  is  no  lefs  true  of  holy  than  of  unholy  princi- 
ples, that  they  are  operative.  The  governing  prin.. 
ciple,   whatever  it  may  be,  will  bring  forth   fruit 


according  to  its  nature. 


i  Kings  xv,  5. 


Serm.  10.]  matter  of  Uriah.  129 

A  good  man  may  be   furprized  into  fin,  as  we 
have  feen,  but  he  will  not  go  deliberately  into  the 
way  of  it!    like   the  wicked.     Neither  do  the  two 
charaders,  when  they  have  been  feduced  into  hn, 
reflea   upon  ifwiih    fimilar    feelings    and  views. 
When  the  good    think  on    their    ways,    they    are 
grieved  and  humbled  for  their  faults,    and    turn 
their  feet  to  God's    teaimonies  ;  but    the   wicked 
blefs  themfelves  in  their  hearts,  as  fortunate  in  the 
accomplishment    of  their   vicious    deGres.      The 
o-ood  maintain  a  fenfe  of  God's  prefence— ':  Thou 
God  feeft  me."     The  wicked  forget  God,  or  doubt 
his  attention  to  their  temper  and  condua— "  How 
doth  God  know  ?     Is  there  knowledge  in  the  moft 

bigh  ?"     A 

It  is  not  ftrange  if  thofe  whofe  only  joys  are 
the  pleafures  of  fenfe,  felicitate  themfelves  when 
they  attain  them  ;  but  thofe  who  love  and  fear  the 
Lord,  and  prefer  his  favor  above  all  earthly  joys, 
muft'have  other  views.  If  fenfible  that  they  have 
offended  God,  and  incurred  his  difpleafure,  it 
greives  them  at  their  hearts,  and  fills  them  with 
deep  concern. 

Apart  from  all  confiderations  of  interell,  the 
o-ood  fee  a  bafenefs  and  deformity  in  fin,  which 
render  it  the  objett  of  their  averfion.  They  con- 
fider  it  the  difgrace  of  their  rational  nature,  and 
are  humbled  and  abafed  when  confeious  that 
temptation  hath  prevailed  to  feduce  them  from 
the  paths  of  rectitude. 

It  will  not  be  imagined  that  David  could  ban- 
ilh  thought,  and  drive  away  refkaion,  for  a  whole 
R 


130  David's  Sin  in  the  [Serm.  10, 

year  after  the  commiflfion  of  fuch  enormous  fins 
as  he  committed  in  the  matter  now  before  us. 

It  is  prefumed  that  no  man,  retaining  reafon, 
was  ever  able  foon  to  forget  any  enormity,  of 
which  he  knew  himfelf  guilty.  The  remembrance 
always  haunts  the  imagination,  and  confcience 
goads  the  mind  with  a  thoufand  flings.  The  de- 
linquent hath  not  power  to  prevent  it.  He  can- 
not drive  away  thought,  and  turn  off  his  attention 
to  other  objects. 

It  is  further  prefumed,  that  every  good  man  is 
formed  to  the  habit  of  reflection  ;  that  he  often 
enters  into  himfelf  by  a  ferious  attention  to  his 
his  ftate  ;  conhders  his  temper  ;  reviews  his  con- 
duct, and  brings  both  to  the  divine  flandard,  that 
he  may  know  himfelf,  and  reform  whatever  is 
amifs. 

A  person  of  David's  character,  efpecially  cir_ 
cumftanced  as  he  was  at  that  time,  could  not  pof- 
libly  have  been  deftitute  of  confideration.  The 
fociety  of  the  woman  who  had  been  the  occafion 
of  the  crimes  which  had  fo  maimed  his  character, 
rnuft  have  brought  thofe  crimes  to  his  remem- 
brance, and  kept  them  on  his  mind.  Every  time 
Ihe  came  into  his  prefence,  or  cheered  him  by  her 
fmiles,  a  group  of  affecting  thoughts  rauft  have 
lufhed  in  upon  him  ;  his  firfl  offence,  an  offence 
which  the  law  of  his  God  would  have  obliged  him 
to  punifh  with  death,  in  a  fubjecl;,  and  his  after,  and 
ftill  more  enormous  fins,  which  he  had  committed 
to  hide  the  firft,  and  poffefs  the  object,  which  he 
was  forbidden  even  to  covet,  would  occur  to  his 


Serm.  10.]  matter  of  Uriah,  131 

mind.  From  the  lovely  object  in  his  prefence, 
his  mind  would  naturally  revert  to  her  late,  firft 
greatly  injured,  and  then  murdered  hufband  ;  to 
his  faithfulnefs  and  zeal  for  the  honor  of  his  king 
and  country,  which  had  torn  him  from  the  em- 
braces of  a  lovely  partner,  and  the  fociety  of  a 
family,  dear  to  him,  and  would  not  even  fuffer  him 
to  vifit  them  when  liberty  was  given  him  of  his 
prince  ;  to  his  careful  attention  to  deliver  the  let- 
ters, by  which  he  had  unfufpeclingly  borne  the 
mandate  for  his  own  murder;  to  his  heroifm 
when  ordered  up  to  the  walls  of  the  befieged  city, 
though  not  fupported  by  the  commander  in  chief ; 
and  his  noble  exertions  to  fubdue  the  enemies  of 
1  frail,  amidft  which  he  had  bravely  fallen  !  Such 
reflections  mull  have  filled  his  mind  ;  nor  was  it 
poffible  that  he  mould  have  driven  them  away. 

Neither  could  he  do  other  than  condemn  the 
part  which  he  had  a&ed,  and  feel  pain  whenhecon- 
iidered  it.  Surely  fuch  confiderations  mud  have 
racked  his  guilty  foul,  and  made  him  tremble  and 
mourn  in  bitternefs  of  his  fpirit  before  God. 

A  graceless  tyrant  who  neither  fears  God,  nor 
regards  man,  may  view  his  fubjecls  as  made  for 
him,  and  think  himfelf  entitled  to  deprive  them, 
at  his  pleafure,  of  every  comfort,  and  even  life. 
This  hath  been  the  avowed  fentiment  of  many  an 
eallern  defpot.  But  it  is  notfuppofcable  of  a  good 
man — "  the  man  after  God's  own  heart,"  though 
now  feducedinto  certain  heinous  fins.  Surely  he 
could  not  think  on  his  ways — on  his  then  late 
tranfgreiTions,  butremorfe  mult  have  harrowed  up 


132  David's  Sin  in  the  £Serm.  10. 

Lis  foul  !   He  muft  have  been  deeply  affected,  and 
led  to  cry,  "  God  be  merciful  to  me  a  {inner  !" 

The  feelings  of  a  good  man,  who  had  been  fe- 
duced  into  fin,  and  reflected  upon  it  with  deep 
contrition,  are  pathetically  defcribed  by  the  pen 
of  this  fame  perfon,  in  the  thirty  fecond  pfalm  ; 
and  the  defciiption  is  couched  in  the  firft  perfon, 
as  what  himfelf  had  experienced.  "  When  I 
kept  filence,  my  bones  waxed  old  by  rearon  of  my 
roaring  all  the  day  long.  For  day  and  night  thy 
hand  was  heavy  on  me  ;  my  moiflure  is  turned 
into  the  drought  of  fummer."  There  is  a  ftrong 
probabiliiy  that  his  feelings  on  this  occafion,  be- 
fore he  confefTed  his  fin,  and  obtained  a  fenfe  of 
pardon,  are  here  expreifed.  They  are  the  fame 
which  we  fhould  fuppofe  he  mufl  feel  while  tor- 
mented with  a  fenfe  of  fuch  enormous  guilt. 

III.  We  are  to  confider  his  temper  and  con- 
duel;  when  reproved  by  the  prophet. 

These  are  the  fame  which  we  mould  expect, 
did  we  know  him  to  have  been  then  a  penitent. 
He  was  indeed  taken  by  guile,  and  made  to  con- 
demn himfelf  before  he  perceived  that  he  was  the 
guilty  perfon  of  whom  the  prophet  complained. 
But  had  he  till  that  time  continued  impenitent,  it 
is  not  probable  that  he  would  have  been  inftantly 
humbled,  and  immediately  cenfeffed  his  fin  with 
true  contrition.  It  is  much  more  probable  that 
he  would  have  refented  the  application  to  himfelf, 
as  an  affront  offered  to  royalty,  and  avenged  him- 
felf on  the  Lord's  meffenger. 


Serm.   10.]  matter  of  Uriah.  133 

God  hath  power  inftantly  to  change  the  fjnner's 
heart  without  previous  awakenings  ;  but  this  is 
not  the  method  of  grace.  Convictions,  ordinarily, 
if  not  invariably,  antecede  converfion,  prepare 
for  it,  and  lead  to  it. 

Neither  is  this  the  method  of  grace,  only  with 
the  finner  at  the  firft  great  change,  termed  the 
new  birth,  but  with  the  faint  who  falls  into  hei- 
nous fins,  and  thereby  refembles  the  finner.  When 
a  good  man  yields  to  temptation  and  falls  from 
his  ftedfaflnefs,  God  commonly  hides  his  face 
from  him — for  a  term,  and  often  for  a  confidera- 
ble  term,  he  fits  in  darknefs — is  ready  to  give  up 
his  hope — to  conclude  that  he  hath  believed  in 
vain — never  loved  God  or  hated  fin — never  paff- 
ed  from  death  unto  life.  In  fine,  he  feels  fimilar 
pains,  and  paffeth  in  many  refpects,  a  fimilar 
change,  when  renewed  again  by  repentance,  as 
when  firft  made  a  new  creature. 

Do  we  ever  fee  perfons  who  have  been  feduced 
into  great  and  heinous  fms.  brought  back  to  God, 
and  comforted  with  his  prefence  without  fenfations 
of  this  kind  ?  We  prefume  the  inftance  cannot  be 
adduced,  We  fhould  look  with  a  jealous  eye  on 
one  who  pretended  to  be  an  example  of  it.  From 
the  methods  of  grace  at  prelent,  we  may  judge  of 
them  in  times  paft.  God  is  the  fame — fin  equal- 
ly his  averfion,  and  finners  alike  the  objects  of  his 
difpleafure. 

The  fuppofition  that  a  perfon  is  one  moment  a 
hardened  finner  ;  the  next  a  thorough  penitent, 
pardoned,  rellored  and  comforted  of  God,  is  fo 


134  David's  Sin  in  the  [Serm.  10. 

diverfe  from  his  common  manner  of  treating 
great  offenders,  that  it  fhould  not  be  admitted  in 
a  given  cafe,  without  clear  and  ftrong  evidence  ; 
and  in  the  cafe  before  us  there  is  no  evidence  ; 
evencircumftances  have  a  different  afpedt. 

No  fooner  was  this  offender  reproved,  than  he 
difcovered  a  humble  penitent  difpofuion.  He 
freely  confeffed  his  fin,  both  to  God  and  man,  as 
one  who  had  thought  on  his  ways  and  repented  of 
his  tranfgreffions ;  which  could  not  have  been  ex- 
pected of  one  who  after  the  commiffion  of  fuch 
crimes,  remained  thoughtlefs  and  fecure,  till  the 
moment  when  his  guilt  and  danger  were  fet  before 
him. 

But  if  David  \vas  a  penitent  before  he  was  vif- 
ited  by  Nathan,  why  had  he  concealed  his  repent- 
ance ?  Why  fpread  a  veil  over  it  and  neglecfed 
to  glorify  God  by  a  confeffion  of  his  fins  ?  Did  he 
think  it  fufneien't  to  confefs  to  God,  and  humble 
himfelf  in  fecret  ? 

So  fome  argue,  and  endeavor  to  cover  the  fins 
of  which  the  world  knows  them  to  be  guilty. 
But, we  are  far  from  fufpe£ling  this  of  David. 

To  break  the  divine  law  is  implicitly  to  con- 
demn it.  "  What  iniquity  have  your  fathers 
found  in  me  ?"  To  conceal  forrow  for  fin,  is  in 
effecl:  to  juftify  it.  Then  only  is  God  glorified 
by  an  offender,  when  he  takes  the  blame  and  the 
fhame  of  his  fins  on  himfelf,  acknowledging  the 
law  which  he  hath  broken  to  be  "  holy,  juft  and 
good."  Of  thefe  things,  this  offender  could  not 
be  infenfible. 


3mm.  io.]  mattir  of  Uriah.  135 

David  was  indeed  under  (hong  temptation  to 
hide  his  fins.     He  was  the  head  of  a  fa™ly.  &*- 
eral  members  of  which  were  abandoned  charters. 
Thefe  he  had  doubtlefs  often  reproved.    He  was  the 
head  of  a  nation,  numbers  of  which  were  children 
of  B-lial.     Thefe  he  had  called  to  repentance,  re. 
proved,  punithed.     He  had  long  profeffed  rehg.on 
Lperhaps  often  declared  its  power  to  change  the 
hear,  and  mend  the  life.     But  if  hi.  crone,. were 
now  made  public,  he  mull  appear  a  •■  finner  above 
all  who  dwelt  at  jerufalem  !»    To  have  h.s  con 
dud  known  would    cover  him  w.th  fhame     and 
..giv*greatoccafion  to  the  enemy  to  blafphemc, 
and  fpeak  reproachfully." 

Did  thefe  confiderations  prevent  h.m  from  con. 
faffing  his  fins,  and  induce  him  to  cover  h.s 
tranfgreffions  ?  They  were  mofily  arguments  for 
hfs  proclaiming  his  repentance,  had  h.s  fins  been 

PUBYChisfins  he  had  countenanced  wickednefs, 
and  fet  the  example  of  it  in  a  dignified  ftat.on. 
By  his  confeffion  he  would  condemn  ..,  and jab, 
J  the  law  of  God,  which  forbids  it  j  and  by  h.s 
return  to  duty,  do  every  thing  then  m  h.s  power 
,o  repair  the  .njury  he  had  done  and  prevent  or 
remove  the  bad  effete  of  his  example.  Why  then 
had  he  negle&ed  it  ? 

There  was  only  one  confederation  which .could 
excufe  him-that,  we  apprehend  jufi.fied  h.m 
His  fins  in  .his  affair  were  not  public.  It  appears 
from  feveralcircumftances  that  they  were  kept  out 
of  fioht  till  the  prophet  was  fcnt  to  reprove  and 
publifh  them,  and  his  repentance  of  them. 


136  David's  Sin  in  the  [Serm.  10. 

Joab  knew  indeed  that  the  king  wifhed  the 
deaih  of  Uriah.  It  is  not  certain  that  he  knew 
the  caufe.  If  he  did,  it  is  not  probable  that  he 
had  divulged  it. 

That  thefe  matters  were  not  tranfact.ed  openly, 
or  g  nerally  known,  may  be  inferred  from  two 
confiderations,  namely,  from  Bathfheba's  going 
into  mourning  for  Uriah,  and  from  Nathan's  dec- 
laration, when  he  foretold  the  evils  which  would 
come  on  David  and  his  family,  to  punifh  his  fins 
on.  this  occafion,  notwithstanding  his  repentance. 
Mournings  were  very  fhort  among  the  Hebrews  ; 
but  this  adultt  efs  would  not  have  put  on  mourning, 
cr  David  delayed  to  take  her  to  his  houfe,  to  be 
his  wife,  till  her  mourning  was  ended,  had  this 
affair  been  public.  But,  that  it  was  not  fo.  is  put 
out  of  doubt  by  the  language  of  the  prophet  in 
his  addrefs  to  the  king — "  Thou  didft  it  fecretly." 

If  the  matter  was  not  public,  the  delinquent 
was  not  to  be  criminated  becaufe  he  did  not  make 
it  fo.  Sins  committed  in  fecret  are  to  be  confeffed 
and  mourned  only  before  hirn  who  fees  in  fecret. 
Such  feems  to  have  been  David's  fituation  from 
the  time  of  his  fall,  till  the  publication  of  his 
guilt,  by  the  prophet  ;  during  which  term  he  felt 
all  the  horrors  of  confeious  guilt ;  t:  God's  hand 
lying  heavy  on  him." 

As  itpleafed  God  that  both  his  fall  and  recov- 
ery fhould  be  made  public,  the  prophet  feems  to 
have  delivered  his  meHage  before  wirneiTes.  This 
took  away  the  ground  of  temptation-longer  to  hide 
his  fins,  and  cleared  the  way  to  a  public  remr 


Sjerm.  10.]  mattir  of  Uriah.  137 

tion,  and  return  to  duty.  And  the  fallen  prince 
waited  no  exhortations — needed  no  entreaties — 
"  I  acknowledged  my  fin  unto  thee  ;  and  mine 
iniquity  have  I  not  hid  ;  I  faid  I  will  confefs 
my  tranfgreffions  unto  the  Lord  ;  and  thou  for- 
gaveft  the  iniquity  of  my  fin."  * 

Thus  the  opinion  of  thofe  who  fuppofe 
that  David  remained  impenitent  and  fecure,  till 
awakened  toconfideration  by  the  miniftry  of  Na- 
than, is  devoid  of  proof,  and  even  of  probability. 
David's  well  known  charafter — the  nature  of  re- 
newing grace  ;  and  the  temper  and  conduct  of 
this  tranfgreffor,  when  reproved  by  the  prophet, 
concur  to  prove  him  then  already  a  penitent ; 
which  is  confirmed  by  the  confolations  forthwith 
adminiftered  to  him  by  the  Lord's  meffenger. 

If  in  this  inftance  God  pardoned,  and  gave  a 
fenfe  of  pardon,  to  To  heinous  an  offender,  without 
a  moment  intervening  fenfe  of  guilt,  and  evidence 
of  pardon  and  peace,  it  muft  have  been  a  very 
lingular  divine  treatment   of  fo  vile  a  finner  ! 

And  if  David,  after  having  been  long  eminent 
for  piety,  lived  a  year  of  ftupid  unconcern,  under 
fuch  enormous  guilt,  it  muft  have  been  a  very 
ftrange  event  !  A  phenomenon  in  the  hiftory  of 
man,  unequalled  in  the  annals  of  the  world  ! 
Whether  there  is  evidence  to  juftify  fo  ftrange  a 
conclufion,  judge  ye. 

If  we  have  not  miftaken  our  fubje&,  this  affair 
gives  no  countenance  to  thofe  who  pretend  religion 
to  be  a  thing  of  nought— that  it  doth  not  change 

*  Pfalm  xxxii.  4. 


138  David's  Sin  in  the  [Serm.  10. 

the  heart  and  life,  turning  men  from  fin  to  holi- 
nefs.  Good  people  may  be  feduced  into  fin,  but 
they  are  foon  renewed  by  repentance — foon  turn 
again  to  the  Lord  in  the  way  of  duty,  confeffing 
their  fins  and  renewing  their  purpofes  and  engage, 
ments  to  ferve  the  Lord — "  That  which  I  know 
not  teach  thou  me  j  and  wherein  I  have  done  in- 
iquity, I  will  do  no  more/' 

Neither  doth  this  affair  yield  comfort  and  hope 
to  thofe,  who  while  they  call  themfelves  faints,  live 
like  finners.  If  here  they  find  no  comfort  and  fup- 
port,  Where  will  they  find  it  ?  The  only  exam- 
ple thought  to  have  been  found  in  "  the  footfteps 
of  the  flock,"  fails  them  ;  and  we  are  left  to  con- 
clude that  fanclification  is  the  principal  evidence 
of  justification — "  that  by  their  fruits  we  are  to 
know  men." 

It  is  a  dark  omen  when  profeflbrs  paliate  their 
errors  and  deviations  from  duty,  by  pleading 
thofe  of  faints  of  old.  Thofe  faints  erred  ;  but 
they  did  not  long  continue  in  fin — "  When  they 
thought  on  their  ways  they  turned  by  repentance." 
Neither  did  they  flatter  themfelves  in  allowed 
wickednefs. 

If  any  allege  the  fins  of  former  faints  in  excufe 
for  their  own,  they  allege  not  that  which  dillinguifh- 
ed  them  as  faints,  but  that  which  they  retained  as 
finners — not  that  which  they  poffeifed  of  the  im- 
age of  God,  but  that  which  remained  to  them  of 
the  image  of  Satan.  This  they  may  have  in  full, 
and  yet  be  of  their  father  the  Devil.     And  fuch  is 


Serm.  10.]  matter  of  Uriah,  139 

the  fad  (late  of  thofe  who  allowedly  ferve  fin,  un- 
der whatever  pretence. 

Those  who  are  born  of  God,  favor  the  things 
which  are  of  God.  Sin  is  odious  in  their  view. 
They  long  for  freedom  from  it — "  Oh  wretched 
man  that  I  am  !  Who  (hall  deliver  me  from  the 
body  of  this  death  f" 

The  faints  wifh  for  heaven,  not  only  that  they 
may  fee  "  their  father  who  is  in  heaven,"  and  the 
divine  Redeemer,  "  who  loved  them  and  gave 
himfelf  for  them  ;"  but  becaufe  there  "■  the  fpirits 
of  the  jufl  are  made  perfect" — becaufe  there  they 
expect  to  be  holy  as  God  is  holy — becaufe  there,  to 
be  "fatisfied  with  God's  likenefs,  and  rejoice  al- 
ways before  him."  May  God  give  us  this  temper, 
and  keep  us  to  his  kingdom,  for  his  mercy's  fake 
inChrift.     Amen. 


SERMON:XI. 
General  Character  of  Christians. 


Galatians  v.  24. 

And  they  that  are  Christ's  have  crucified  the  Flesh,  with. 
the  Affections  and  Lusts. 

OT.  PAUL  is  fuppofed  to  have  been  the  firfi;  her- 
ald of  gofpel  grace  to  the  Galatians  ;  and  they  ap- 
pear to  have  rejoiced  at  the  glad  tidings,  and  to  have 
received  the  bearer  with  much  refpett.  But  after 
his  departure,  certain  judaizing  teachers  went 
among  them,  and  labored  but  too  fuccefsfully,  to 
alienate  their  affections  from  him,  and  turn  them 
from  the  fimplicity  of  the  gofpel. 

The  malice  and  errors  of  thofe  deceitful 
workers,  and  the  mifchief  which  they  occafioned 
at  Galatia,  caufed  the  writing  of  this  epiftle  ; 
which,  like  the  other  writings  of  this  apoftle,  re- 
flects light  on  the  gofpel  in  general,  while  it  ferv- 
ed  to  correct  the  miftakes  of  thofe  profefiors  of 
Chriftianitv,  and  guide  their  erring  footfteps  into 
the  way  of  peace  and  truth. 


Serm.ii.]    General  Character  of  Chrijlians.     141 

It  is  not  our  defign  to  enter  into  the  contro- 
verfy  between  this  infpired  teacher5  and  his  ene- 
mies. We  are  only  concerned  to  underfland  him, 
and  fhall  receive  his  inftru£tions  as  communicat- 
ed from  above. 

The  primary  defign  of  this  epiftle  was  to  refute 
thofe  falfe  teachers  who  urged  circumcifion,  and 
the  obfervance  of  fundry  parts  of  the  Levitical 
code,  which  had  been  abrogated  by  the  gofpel. 
This  appears  to  have  been  a  leading  error  of  thofe 
anarchifts.  That  the  apoftle  did  not  lay  the  in- 
tolerable burthens  of  the  Mofaic  ritual,  on  the 
profeffors  of  Chriftianity,  was  made  the  ground 
of  a  charge  againft  him.  St.  Paul  defended  him- 
felf  by  evincing  the  errors  of  his  opponents,  mew- 
ing that  Chriftians  are  made  free  from  the  ceremo- 
nial law  ;  and  that  their  juftification  before  God  is 
not  in  virtue  of  any  obedience  of  their  own,  to 
either  the  ceremonial,  or  the  moral  law,  but  of 
grace  through  faith  in  Chrift. 

In  the  former  part  of  the  epiftle,  he  mows  the 
impoffibility  of  juftification  in  any  other  than  the 
gofpel  way — efpecially  in  that  way,  to  which  thofe 
falfe  teachers  directed — fhews  that  they  fubverted 
the  gofpel,  and  rendered  Chrift's  fufferings  of  no 
effecl: — "  By  the  works  of  the  law,  fhall  no  flefh 
be  juftified — If  righteoufnefs  come  by  the  law, 
then  Chrift  is  dead  in  vain."* 

We  conceive  thefe  to  be  obvious  truths,  and 
wonder  that  they  fhould  be  matter  of  doubt,  or 
difpute,  among  thofe  who  are   favored  with  reve- 

*  Chapter  ii.  16,  21. 


142    General  CharaBer  of  Chrijlians.     [Serm.ii. 

lation,  and  receive  it  as  given  of  God.  Perfe£l 
obedience  is  evidently  the  demand  of  the  divine 
law,  and  condemnation  is  denounced  againft  the 
breakers  of  it.  "  This  do,  and  thou  fhalt  live, 
but  the  foul  that  Gnneth,  it  fhall  die.*  But  none 
of  our  race  keep  the  law.  "  There  is  not  a  juft 
man  upon  earth,  that  doeth  good  and  (inneth 
not."  The  fcripture  hath  concluded  ail  under  fin, 
that  the  promife  "  by  fai:h  of  Jefus  Chrift,  might 
be  given  to  them  that  believe."  Mankind  are 
"  (hut  up  to  the  faith  in  Chrift."  This  is  the  way 
in  which  God  "  hath  mercy  on  whom  he  will  have 
mercy.  He  that  believeth  fhall  be  faved  ;  but  he 
that  believeth  not  (hall  be  damned."  Therefore 
the  hope  of  the  apoftle,  in  the  way  of  faith,  while 
difcarding  hope  in  any  other  way.  "  Knowing 
that  a  man  is  not  juflified  by  the  works  of  the  law, 
but  by  the  faith  of  Jefus  Chrift  ;  even  we  have 
believed  in  Jefus  Chrift,  that  we  might  be  juflified 
by  the  faith  of  Chrift,  and  not  by  the  works  of 
the  law." 

FroxM  the  reafoning  of  the  apoftle,  the  falfe 
teachers  at  Galatia  feem  not  to  have  urged  obedi- 
ence to  the  whole  law.  Circumcifion  they  taught 
to  be  indifpenfible.  St.  Paul  aflures  them,  that 
if  they  were  under  obligation  to  receive  circumcif- 
ion, they  were  equally  obliged  to  keep  the  whole 
law  ;  and  that  they  bound  themfelves  to  this  by 
fubmitting  to  be  circumcifed — that  if  they  revert- 
ed to  the  law,  and  placed  their  dependence  on 
their  obedience  to  it,  they  renounced  the  grace  of 
Chrift,  and  would  not  be  benefited  by  it.      "  Be- 

*  Lev.  xviii.  5, — Ezrk.  xviii.  4. 


Serm.ii/]     General  Character  of  Chriflians.    143 

hold,  I  Paul,  fay  unto  you,  that  if  ye  be  circum- 
cifed,  Chrift  fhall  profit  you  nothing.  For  I  tef- 
tify  again  to  every  man  that  is  circumcifed,  that  he 
is  a  debtor  to  keep  the  whole  law.  Chrift  is  be- 
come of  none  effect  unto  you,  whofoever  of  you 
are  juilified  by  the  law,  ye  are  fallen  from  grace." 

While  fuch  was  the  ftate  of  thofe  who  follow- 
ed the  judaizing  teachers,  thofe  who  retained  the 
gofpel  as  taught  by  the  apoftle,  had  another  hope 
— a  hope  which  would  not  make  athamed — a  hope 
in  divine  grace  through  faith  in  Chrift — ■■  We 
through  the  fpirit  wait  for  the  hope  of  righteouf- 
nefs  by  faith.  For  in  Jefus  Chrift  neither  circum- 
cifion  availcth  any  thing,  nor  uncircumcifion  ;  but 
faith  which  worketh  by  love." 

Such  is  every  Chriftian's  hope  before  God. 
He  "  counts  all  things  to  be  lofs  and  dung  that  he 
may  win  Chrift  ;  and  be  found  in  him,  not  having 
on  his  own  righteoufnefs  which  is  of  the  law  ;  but 
the  righteoufnefs  which  is  of  God  by  faith." 

But  while  St.  Paul  was  exhibiting  and  urging 
thefe  important  truths,  on  the  wavering  Galatians, 
he  forefaw,  that  it  would  be  objected,  that  the 
fcheme  which  he  advanced,  tended  to  licentiouf. 
nefs — that  if  men  might  be  faved  by  faith  without 
the  works  of  the  law,  they  might  indulge  them- 
felves  in  fin— that  this  would  render  Chrift  the  min. 
ifter  of  fin.  The  fame  objection  appears  to  have 
been  made  at  Rome,  where  a  faction  exifted  fimilar 
to  this  at  Galatia.  This  confequence  the  apoftle 
rejected  with  abhorrence.  "  Do  we  then  make 
void  the  law  through  faith  ?  God  forbid  :  Yea  we 
eftabhfh  the  law." 


144    General  Charaftcr  of  Chriflians.    [Serm.ii, 

The  Levitical  code  included  both  the  ceremo- 
nial and  the  moral  law.    Though  St.  Paul  declar- 
ed juftification  unattainable  by  obedience  to  either 
or  to  both,  he  did  not  fet  afide  the  moral  law,  as 
no   longer   obligatory,  as  he  did  the   ceremonial. 
This  latter  had  anfwered  the  ends  of  its  appoint- 
ment, and  was  abolifhed    by    fulfilment.     It  was 
only  a  (hadow  of  good  things  to  come,  and   fled 
away    before    that  of     which  it  was    a    fhadow. 
Chrid  had  therefore   blotted  it    out   and   taken  it 
away.     But    the    moral  law  was  not  done  away. 
Chrift  hath  fulfilled  it   for  thofe  who    believe  on 
him  ;  but  it  doth  not  therefore  ceafe  to  be  obliga., 
tory  upon  them.    It  is  of  univerfal  and  eternal  ob- 
ligation.    The   falvation  of   mankind,   doth  not, 
however,  depend  on    their  obedience   to  it.     If  it 
did,  they  could  not  be  faved,  becaufe  all  mankind 
have  broken  it.      "  Salvation  is  of  grace,  through 
faith." 

Instead  of  fetting  Chriftians  free  from  obliga- 
tion to  keep  the  moral  law,  what  Chrift  hath  done 
for  them  ftrengthens  their  obligations  to  obey  it. 
An  increafe  of  mercies  is  an  increafe  of  obligations 
to  ferve  the  Lord. 

Bur  yet  more  is  done  to  fecure  obedience  from 
thofe  who  are  Chrift's — yea  enough  to  fecure  it. 
A  change  pafTeth  on  them,  when  they  become  his, 
which  reconciles  them  to  the  law,  and  caufes  them 
to  delight  in  it,  and  in  the  duties  which  it  enjoins* 
This  produces  a  pleafing  conformity  to  it — "  his 
commandments  are  not  grievous."  Their  obedi- 
ence is  fincere  and  univerfal.     Others  may  render 


Serm.  ii.]    General  Character  of  Chrijlians.    145 

a  partial  obedience,  out  of  fear,  but  the  obedience 
of  the  renewed  flows  from  love,  and  hath  refpe6fc 
to  all  God's  commandments. 

Remains  of  depravity  abide  in  the  Chriflian, 
but  they  do  not  habitually  govern  in  him.  That 
they  are  not  wholly  purged  out  of  his  nature,  is 
to  him  the  occafion  of  grief — caufes  him  to  go  for- 
rowing  :  But  he  doth  not  gain  complete  deliver- 
ance till  he  puts  off  the  body.  He  puts  on,  how- 
ever, the  gofpel  armor,  and  maintains  a  warfare 
againft  his  own  corruptions  within,  no  lefs  than 
againft  the  powers  of  darknefs  without.  Though 
fometimes  wounded,  and  made  to  go  on  his  way 
halting,  he  is,  in  his  general  courfe  victorious,  rif- 
ing  fuperior  to  oppofition,  and  living  unto  God* 
"  Whofoever  is  born  of  God,  doth  not  commit  fin ; 
for  his  feed  remaineth  in  him,  and  he  cannot  fin, 
becaufe  he  is  born  of  God" — cannot  fin,  like  oth- 
ers, allowedly  and  habitually.  "  How  (hall  he 
who  is  dead  to  fin,  live  any  longer  therein  ?' 

Such  is  the  character  of  theChriftian,  as  drawn 
in  the  bible  ;  fo  that  all  ground  of  objection  to 
the  gofpel  fcheme,  as  drawn  by  St.  Paul,  is  re- 
moved. Thofe  who  are  Chrift's  inflead  of  taking 
liberty  to  fin,  becaufe  "  they  are  not  under  the 
law,  but  under  grace,"  are  of  all  men  mod 
careful  to  do  God's  commandments ;  and  from  the 
nobleft  principles.  Their  obedience  is  not  fervile, 
but  filial. 

This  is  the  fpirit  of  the  text.       They  that  art 
'  Chrijl's  have  crucified  thejlejh,  -with  the  affeclions  and 
lu/is — have  crucified.      The  change  which  frees 
T 


146    Geneml  Character  of  Chrijlians.    [Serm.ii. 

from  the  governing  power  of  indwelling  corrup- 
tion, and  difpofeth  to  walk  in  newnefs  of  life, 
hath  already  pafled  upon  them.  None  are  Chrift's 
till  this  change  takes  place  in  them. 

But  while  the  apoftle  vindicates  the  doctrine  of 
grace,  and  fhews  its  beneficial  influence  on  the 
morals  of  men,  care  is  taken  to  guard  againft  mis- 
takes on  the  other  hand — not  to  give  occafion  to 
confider  renewing  grace  as  wholly  eradicating  the 
principles  of  depravity,  and  putting  an  end,  at 
once  to  the  fpiritual  conteft.  This  fubject  is 
treated  more  largely  in  the  epiftle  to  the  Romans.* 
But  the  oppofition  of  natural  and  gracious  princi- 
ples, is  here  mentioned,  and  fome  of  its  effects 
defcribed.  «  The  flefh  lufteth  againa  the  fpirit, 
and  the  fpirit  againft  the  flefh  ;  and  thefe  are  con- 
trary the  one  to  the  other ;  fo  that  ye  cannot  do 
the  things  that  ye  would." 

In  every  man,  whatever  may  be  his  character, 
there  are  different  principles,  which  ftruggle  and 
contend  with  one  another.  The  natural  man  feel* 
a  bias  to  wickednefs,  and  wifhes  to  indulge  his 
depraved  inclinations.  But  reafon  forbids,  and 
confcience  remonflrates,  and  warns  him  to  beware 
what  he  doth— reminds  him  that  to  yield  to  paf- 
fion  is  wrong — to  indulge  appetite  unreafonably  is 
finful — that  for  thefe  things  God  will  bring  him 
into  judgment.  Thus  the  principles  implanted 
in  the  mind,  by  the  God  of  nature,  withftand  the 
finner  in  his  way,  and  refill  him  in  his  courfe  ; 
they  hold  him  back  and  reftrain  him  from  gratify- 

*  Chapter  vii. 


Serm.  11.]    General  Character  of  Chrijlians,    147 

ing  his  natural  defires — from  doing  that  to  which 
he  is  inclined,  and  hath  power  to  do.  By  this 
means  he  is  prevented  from  giving  full  latitude  to 
his  corruptions  ;  yea,  he  is  iomerimes  influenced 
to  do  good.  Herod  was  a  vile  character  ;  but 
"  he  feared  John,  knowing  that  he  was  a  juft  man, 
and  an  holy,  and  obferved  him  ;  and  when  he 
heard  him  he  did  many  things,  and  heard  him 
gladly."*  Many  fimilar  inftances  might  be  ad- 
duced. There  is  not  a  (inner  who  doth  not  feel 
the  natural  bias,  and  the  power  of  reafon  and 
conscience,  driving  and  contending  within  him  ; 
and  fometimes  the  one  prevails  to  influence  his 
conduct,  and  fometimes  the  other. 

Neither  is  the  Chriftian  free  from  fimilar  flrug- 
gles.  Reafon  and  confcience  have  naturally  the 
fame  power  in  him  which  they  have  in  others.  The 
corrupt  bias,  is  alfo  weakened  in  renovation  ;  yea 
receives  a  deadly  wound.  But  it  is  not  immedi- 
ately deftroyed.  Still  its  influence  is  felt,  and  its 
effects  obferved.  Sometimes  it  evinceth  fo  much 
power,  that  its  deadly  wound  feems  to  be  healed. 
Reafon  and  confcience,  ftrengthened  by  renewing 
grace,  ordinarily  prevail  over  indwelling  depravi- 
ty ;  but  not  without  a  ftruggle,  as  every  Chriflian 
can  teftify — neither  do  the  better  principles  always 
conquer.  Sometimes  the  oppofing  principles,  or 
powers,  prevail,  and  lead  to  error  and  wickednefs. 
Thus  "  the  fleih  lufteth  againft  the  fpirit,  and  the 
fpirit  againft  the  fleih — fo  that  ye  cannot  do  the 
things  that  ye  would." 

*  Mark  vi.  20. 


148    General  Char  after  of  Chrijlians.    £Serm.  it. 

Neither  the  regenerate,  nor  the  unregenerate, 
are  free  to  do  all  that  to  which  the  generally  govern- 
ing principle  inclines.  The  difference  between 
the  renewed,  and  the  unrenewed,  is  not  that  the 
former  is  free  from  temptation,  the  latter  overcome 
by  it,  at  every  attack.  Neither  is  the  cafe.  Both 
meet  with  temptation,  and  often  that  which  is  fe- 
vere.  Each  fometimes  overcomes  ;  at  other  times 
15  overcome  by  it.  But  the  renewed  formed  to 
the  habit  of  attention  and  watchfulnefs,  and  look- 
ing to  God  for  help,  and  a&ing,  in  the  main, 
uprightly  before  God,  is  ufually  a  conqueror  ; 
while  the  unrenewed,  habitually  carelefs,  and  neg. 
ligent  of  watchfulnefs  and  prayer,  is  more  often 
conquered,  and  hurried  into  error  and  wickednefs. 
The  renewed  are  chiefly  reftrained  by  love  to  God 
and  duty  ;  the  unrenewed  by  fear  of  punifhment ; 
Though  fear  hath  a  degree  of  influence  on  the 
former  ;  and  other  conGderations,  befide  fear,  are 
not  wholly  devoid  of  influence  on  the  latter. 

How  far  a  Chriftian  may  be  influenced  by  re- 
maining corruption,  and  carried  away  by  the  prev- 
alence of  temptation  ;  or  how  far  a  finner  may 
be  reftrained  by  the  influence  of  thofe  principles 
and  confiderations,  which  withftand  him  in  his 
courfe,  we  are  unable  to  determine.  That  both 
feel  and  are  influenced  by  thofe  oppofing  princi- 
ples, is  not  matter  of  doubt.  We  experience  it  in 
ourfelves,  whatever  our  characters  maybe;  and 
we  obferve  it  in  others.  None  are  fo  moulded 
into  the  divine  image,  as -to  become  perfecl — nei. 
ther  dcth  depravity  attain  fo  complete  an  afcend- 


Serm.  ii.]    General  Character  of  Chriflians.    149 

ant  over  any  who  remain  in  the  body,  as  to  diveft 
them  of  all  reftraints,  and  yield  them  wholly  up 
to  the  vicious  propenfity.  Reftraints,  yea  inward 
reftraints  operate  in  degree,  on  the  moll  depraved. 
This  is  a  mixed  ftate.  The  good  and  the  bad 
are  here  blended  together.  "  Thewheatandthetares 
mull  grow  together  until  the  harveft" — yea  not 
only  in  every  field,  but  in  every  heart.  None  are 
perfectly  good,  or  completely  bad,  while  in  this 
world.  The  finifhing  traits  of  chara&er  are  refer- 
red to  that  to  come.  In  that  world  we  expect, 
that  both  the  righteous  and  the  wicked,  will  be 
perfect  in  their  kind — "  the  fpirits  of  the  juft  be 
made  perfect" — thofe  of  the  oppofite  character 
put  on  the  full  image  of  their  infernal  parent. 

IMPROVEMENT. 

If  thofe  who  are  Chrifl's  have  crucified  the  flejh, 
with  its  affctlions  and  lujls,  How  (lands  the  cafe  with 
us  ?  Are  we  thus  made  to  differ  from  the 
wicked  world  ?  Do  we  love  God — believe  on  his 
Son — do  his  commandments,  and  truft  his  grace  ? 
Then,  "  to  us  to  live  is  Chrift,  and  to  die  gain." 
Here  we  muft  have  trials — this  is  not  our  reft. 
But  the  time  is  fhort.  Soon  we  {hall  be  called 
"  from  our  labors,  and  our  works  will  follow  us." 
Soon  we  fhall  be  with  Chrift— behold  his  glory, 
and  rejoice  in  his  prefence.     Happy  ftate  ! 

But  let  us  beware  deception.  Some  "  hold  a 
lie  in  their  right  hands  ;  cry  peace  when  there  is 
no  peace  to  them."  Let  us  commune  with  our 
own  hearts  ;  attend  to  our  temper  and  conduct  ; 
inquire  whether  we  have  taken  up  our  crofs,  and 


150    General  Character  of  Chrijlians,    [Sep.m.  11. 

are  following  Chrift  ?  Whether  the  fpirit  of 
Chrift  dwelleth  in  us  ?  If  we  have  not  his  fpirit, 
we  arc  none  of  his.  <c  If  we  have  his  fpirit  we 
walk  as  he  walked."  If  this  is  our  happy 
ftate,  we  fhall  ere  long  hear  from  our  Judge,  "  come 
ye  blefled  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundations  of  the  world." 
But  if  found  finners,  a  very  different  doom  awaits 
us. 


SERMON    XII. 

the  aggravated  Guilt  of  him  who  delivered 
Christ  to  Pilate, 


John  xix.  10,  11. 


Then  saitk  Pilate  unto  him,  Speakest  thou  not  unto  me  f 
Knowest  thou  not  that  I  have  power  to  crucify  thee,  and 
have  power  to  release  thee  ?  Jesus  answered,  Thou 
couldest  have  no  power  against  me,  except  it  were  given 
thee  from  above:  Therefore  he  that  delivered  me  unto  thee 
hath  the  greater  sin. 

J  UDEA  was  conquered  by  the  Romans,  and  re- 
duced to  a  province  of  their  empire,  before  Chrift 
fuffered  for  the  fins  of  men.  When  the  Jews  con- 
fpired  his  death,  Pilate  was  governor  of  that  pro- 
vince. The  power  of  life  and  death  was  in  his 
hands.  Though  faid  to  have  been  devoid  of  prin- 
ciple, he  was  unwilling  to  give  fentence  againfl 
Jefus.  Free  from  Jewifh  prejudices,  he  was  con- 
vinced of  Quid's  innocence  ;  that  he  had  com- 
mitted no  offence,  either  againfl  his  own  nation, 
or  againfl;  the  Romans  ;  but  that  for  envy  he  had 
been  arraigned,  condemned,  and  delivered  upas  a 
malefactor. 


i£2      The  aggravated  Guilt  of  him,     [Serm.  12* 

A  mighty  prince  was  then  expected  to  arife  in 
Ifrae).  That  he  would  fave  his  people  from  their 
enemies,  and  crufh  the  powers  which  held  them 
in  fubje&ion,  was  the  general  idea  entertained  of 
him.  But  the  Jews  had  no  expectations  of  fuch 
a  deliverer  in  the  Son  of  Mary  ;  nor  did  the  Ro- 
man Governor  fee  aught  in  him  to  excite  fufpicion 
of  a  formidable  enemy.  He  wifhed,  therefore,  to 
releafe  him  ;  repeatedly  declared  him  not  guilty  ; 
and  would  have  fet  him  at  liberty,  but  the  Jews 
oppofed.  They  declared  that  "  by  their  law  he 
ought  to  die,  becaufe  he  made  himfelf  the  Son  of 
God" — or  gave  himfelf  out  for  the  expected  Mef- 
fias. 

This  was  probably  the  firfl  hint  which  Pilate 
received  of  this  nature,  and  it  feems  to  have  alarm- 
ed him.  "  When  he  heard  that  faying  he  was  the 
more  afraid." 

Pilate  was  not  an  Atheift.  He  appears  to 
have  had  fome  knowledge  of  a  divine  exiftence, 
and  belief  of  a  fuperintending  providence.  Liv- 
ing among  the  Jews,  he  was,  no  doubt,  acquainted 
with  their  religion,  and  their  expectations  of  a  de- 
liverer ;  and  if  there  was  a  fufpicion  that  this  was 
that  deliverer,  it  concerned  him  to  a£r.  with  cau- 
tion ;  at  leaft  to  make  inquiry.  He  therefore  re- 
turned to  the  judgment  hall,  and  entered  on  anoth- 
er examination  of  the  prifoner.  He  began  by  in- 
quiring after  his  origin.  "  He  faid  to  Jefus, 
Whence  art  thou  ?  But  Jefus  gave  him  no  anfwer." 
The  text  follows,  in  which  weobfervethe  follow- 
ing particulars,  viz : 


SeRm.   12.]      "who  delivered  Chrifi  to  Pilate.      i£g 

I.  Pilate  blaming  Jefus,  for  refufing  ^o  aflfwer 
him — boafting  of  his  power,  and  appeali  g  t  j  our 
Lord,  that  he  poffeffed  it.  Speakcfi  thou  not  into 
me  ?  Knowejl  thou  not  that  I  have  power  to  crucify 
thee,  and  have  pozvsr  to  releafc  thee  ? 

II.  Christ  reminding  Pitate,  that  he  pofTefled 
only  delegated  power;  intimating  tint  he  was 
accountable  for  the  ufe  he  made  of  it.  Thou 
couldejl  have  no  power  agamfl  me,  except  it  were  given 
thee  from  above. 

III.  Christ  aggravating  the  guilt  of  thofe  who 
had  delivered  him  to  Pilate,  from  a  confideration 
of  the  power  which  he  poflefled,  in  which  there 
might  be  an  allufion  to  Pilate's  character  as  an 
unprincipled  man.  Therefore,  he  that  delivered 
me  unto  thee  hath  the  greater  fin.  We  will  treat  of 
thefe  in  their  order. 

I.  We  obferve  Pilate  blaming  Jefus  for  refuf- 
ing to  anfwer  him  ;  boafting  of  his  power,  and 
appealing  to  our  Lord  that  he  poffeffed  it.  Speak, 
ejl  thou  not  unto  me  ?  Knowefl  thou  not  that  I  havs 
power  to  crucify  thee,  and  have  power  to  releafe  thee  ? 

But  why  is  Chrifi  faulted  ?  He  had  faid  enough 
to  convince  the  court  of  his  innocence.  The 
judge  had  repeatedly  and  publicly  declared  it.  "I 
find  no  fault  in  him." 

Christ's  filcnce  was  not  fullen,  or  contemptu- 
ous. He  had  faid  enough.  His  filence  was  pru- 
dent— perhaps  neceflary.  He  had  come  into  the 
world  to  fuffer — c:  to  make  his  foul  an  offering 
for  fin."  Had  he  faid  more,  perhaps  Pilate  had 
not  dared  to  give  fentence  againlt  him.  Had  not 
U 


15i      The  aggravated  Guilt  of  kim9      £Serm.  is". 

Chrift  died,  the  ends  of  his  coming  had  been  fruf- 
trared.  Therefore  was  he  now  dumb  before  his 
oppreiTors,  agreeably  to  the  prophecy.  "  He  is 
brought  as  a  lamb  to  the  (laughter,  and  as  a  fheep 
is  dumb  before  his  (hearers-,  fo  he  opened  not  his 
mouth." 

It  -was  nccefiary  that  evidence  mould  be  given 
o:  Ch rift's  innocence,  fufficient  to  convince  the 
honeft  mind,  that  be  was  not  a  malefactor — that 
he  did  not  d'e  for  his  own  fin.  This  had  been 
given.  It  was  enough — rendered  his  murderers 
inexc^.O.able.  The  wifdorn  of  providence  permit- 
ted no  more. 

Pilate  declared  himfelf  convinced.  But  ther> 
he  had  power  either  to  crucify  Chrif,  or  to  releafc  him. 
He  reit  himfelf  polleffed  of  this  power,  and  ap- 
pealed to  our  Lord  whether  he  did  not  poffefs  it. 

Pilate  knew  what  was  right — what  he  ought 
to  do.  Conlcience  directed  him  to  acquit  the 
guiltlefs.  But  this  did  not  neceflitate  him  to  do 
it.  He  had  power  to  do  right.  He  had  power 
alfo  to  do  wrong. 

Others  poffefs  fimilar  power.  Every  moral 
agent  hath  power  to  obey  or  difobey  the  dictates 
of  his  conlcience.  It  is  not  the  method  of  heaven 
to  compel  men  to  good,  or  leave  them  to  be 
compelled  to  evil.  God  intended  man  to  be  a 
free  agent,  who  mould  choofe  for  himfelf  the  part 
he  would  aft;  ;  and  endowed  him  with  a  felf  deter- 
mining power,  to  capacitate  him  to  choofe.  De- 
void of  this  power,  he  could  not  be  accountable. 


Serm.   12.]      who  delivered  Chrijl  to  Pilate.     155 

Man  ought  to  be  governed  by  reafon  and  con- 
fcience.  Thefe  make  known  his  duty,  and  otFer 
proper  motives  to  induce  him  to  difcharge  it.  j;ut 
they  do  not  oblige  him  to  it.  It  is  referred  to  his 
own  choice.  If  he  prefer  doing  wrong,  to  doing 
right,  he  may  do  it. 

This  is  exemplified  in  the  cafe  before  us.  Suf- 
ficient evidence  was  given  of  Ch  rift's  innocence. 
The  judge  was  convinced,  and  knew  that  it  was 
his  duty  to  treat  him  as  innocent.  But  it  to  an- 
fwer  worldly  ends,  or  in  any  refpect  to  gratify 
depravity,  he  preferred  crucifying  the  guiltleU,  he 
had  power  to  do  it.  Though  Jefus  was  the  Son 
of  God,  God  had  left  him  in  the  nanus  of  the 
enemy.  "  It  was  their  hour  and  the  poivcr  of 
darknefs."  They  chofe  and  confpired  his  death. 
The  Jews  would  not  receive  fuch  a  Meflias.  Pi- 
late did  not  choofe  to  ofFend  the  Jews.  The  for- 
mer urged  his  crucifixion,  for  fear  "  all  men 
would  believe  on  him."  The  latter  was  prevailed 
with  to  condemn  the  guiltlefs,  becaufe  he  wilhed 
to  gratify  the  chiefs  of  the  nation  which  he  gov- 
erned. Both  finned  againlt  the  light  of  their  own 
minds,  not  of  necefiity,  but  out  of  choice — know- 
ingly did  wrong  to  gain  worldly  ends  ;  or  avoid 
temporal  difadvantages. 

Sinners  commonly  acl  on  the  fame  principles. 
They  can  diftinguiih  between  good  and  evi! — can 
"  judge  of  themfelves  what  is  right."  They  know- 
it  to  be  their  duty  to  choofe  the  good,  and  refufe 
the  evil.  But  pofTeffing  power  to  counteract  the 
dictates  of  confeience,  often  to  gain  worldly  ends, 


l§6      The  aggravated  Guilt  of  him,      [Se.rm,  12. 

and  anfvver  finifter  views,  do  counteract  them — 
choofe  that  for  which  they  are  condemned  of 
themfelves. 

It  is  folly  to  pretend  that  our  choices  are  necef. 
fary.  The  proportion  involves  abfurdity.  Choice 
and  necetiity  are  often  oppofites. 

Some  bewildered  in  the  labyrinth  of  metaphyf- 
ics  have  doubted  the  p'ainefl;  truths — theexiftence 
of  matter  !  And  even  their  own  exiftence  !  But 
thefe  doubts  are  a  fpecies  of  madnefs.  To  the 
perfon  of  common  fenfe  they  are  unneceflary. 
Let  him  only  believe  his  fenfes,  which  the  author 
of  nature  hath  given  to  inftruct  him,  and  they  will 
all  vanifh. 

In  the  cafe  before  us,  a  fingle  glance  inward, 
caries  full  conviction  that  we  are  free.  To  offer 
arguments  in  proof  is  fuperfluous — is  trifling — it 
is  to  ape  the  philofopher  who  attempted  to  fyllo- 
gize  himfelf  into  a  conviction  of  his  own  exift- 
ence !* 

From  the  knowledge  of  our  capacity,  and  liber- 
ty of  choice,  arifeth  fenfe  of  merit  and  demerit. 
And  thence  our  expectation  of  reward  or  punifli- 
ment  from  an  enlightened  and  righteous  tribunal. 
Were  we  neceffitated  to  actions,  now,  the  moft 
criminal,  we  mould  have  no  fenfe  of  guilt ;  neither 
fhould  we  fear  condemnation  from  a  juft  judge 
on  their  account.  Did  we  choofe  fuch  actions,  if 
we  knew  our  choices  to  be  the  effect  of  invincible, 
fupernal  influence,  they  would  give  us  no  con- 
cern.      On   our  part,  no   criminality  would   be 

*  Cogito,  ergofum,  Descartes. 


Serm.  12.]      who  delivered  Chrijl  to  Pilate*      157 

attached  to  them  ;  it  would  red  with  the  e'fficient. 
Had  Pilate  been  compelled  to  give  fentence  againfl 
Chrift,  he  would  have  had  no  fenfe  of  guilt ;  nor 
could  he  have  been  juftly  criminated.  But 
when  the  motives  which  actuated  him,  and  his 
freedom  of  choice  are  considered,  he  mud  have 
been  condemned  of  himfelf,  and  of  all  mankind. 

When  Pilate  appealed  to  our  Lord,  that  he 
jvas  pofleffed  of  power,  either  to  crucify  or  releafe 
him,  the  juftice  of  the  claim  is  admitted  ;  but  then, 

II.  He  is  reminded  by  the  divine  prifoner,  that 
he  poffeffed  only  delegated  power,  intimating  that 
he  was  accountable  for  the  ufe  he  mould  make  of 
it.  Thou  couldejl  have  no  power  again/1  me,  except 
it  were  given  thee  from  above. 

Pilate  probably  prided  himfelf  on  his  exalta- 
tion. He  was  fet  in  authority.  In  his  province, 
his  power  refembled  that  formerly  in  the  hands 
of  the  Babalonifh  tyrant :  "  Whom  he  would 
he  flew,  and  whom  he  would  he  kept  alive."  It 
might  flatter  his  pride  to  find  himfelf  the  judge  of 
one  whom  fome  confidered  heir  to  the  crown  of 
Judah  ;  others  as  being  of  divine  origin — the  Son 
of  God — the  expected  Meffias,  who  was  to  deliver 
Ilrael,  and  raife  them  to  power.  Perhaps  he  val- 
ued himfelf  on  power  to  do  either  right  or  wrong 
• — that  he  was  necefhtated  to  neither.  Knowejl 
thou  not  that  I  have  power  to  crucify  thee,  and  have 
power  to  releafe  thee  ? 

Though  Chrift  had  given  him  no  aniwer 
when  Pilate  demanded  his  origin,  he  now  reminds 
him,  boafting  of  his  power,  that  it  was  all  derived, 
or  delegated  ;  particularly  tint  which  he  poffeffed 


158       The  aggravated  Guilt  of  him,      [Serm.  12. 

over  his  prifoner,  whom  he  had  acknowledged  to 
hefaultlefs  :  Thcu  coirfdejl  have  no  power  againjl  me 
except  it  were  given  thee  from  abovfi.  As  though  he 
had  faid,  "  Remember  Pilate,  that  with  all  your 
high  feelings,  and  parade  of  power,  you  have  no 
power  which  is  properly  your  own;  none  which  is 
not  derived  from  above  ;  none  for  the  ufe  of  which 
you  are  not  accountable.  "  There  is  one  who 
ruleth  in  the  kingdoms  of  men,  and  giveth  them 
to  whomsoever  he  will,  and  fetteth  up  over  them 
the  bafeft  of  men."  To  anfwer  his  myfterious 
purpofes  you  are  now  in  authority  ;  but  forget 
not  whence  it  is  derived,  and  the  confequences  of 
abufmg  it.  '•  There  may  be  oppreflion  of  the 
poor,  and  violent  perverting  of  judgment  and 
juflice  in  a  province,  but  marvel  not  at  the  matter  ; 
for  he  who  is  higher  than  the  highelft  regard eth" — 
he  will  fet  all  right  in  the  end.  For  the  ufe  which 
you  make  of  your  powers,  you  muft  give  account 
to  him." 

Such  feems  to  have  been  the  import  of  Chrift's 
reply  to  this  haughty  ruler,  boafting  of  his  powers, 
on  this  occafion.  What  fentiments  it  raifed  in  the 
breaft  of  this  Roman,  we  are  not  informed  ;  but 
the  reply  was  full  of  faiutary  counfel  and  inftruc- 
tion.  Had  Pilate  regarded  it  as  he  ought,  it  would 
have  prevented  him  from  having  been  a  principal 
ac"ior  in  the  vileft  enormity  ever  committed  on 
this  globe. 

Pilate  feems  to  have  felt  in  degree,  the  weight 
of  Chrift's  reply,  and  to  have  been  the  more  con- 
cerned.    For  it  follows :     "  From  thenceforth  Pi- 


Serm.  12.]      who  delivered  Chrijl  to  Pilate.      159 

late  fought  to  releafe  him."  He  had  fought  it 
before.  "  From  thenceforth,"  he  was  yet  more 
defirous  to  fet  Chrift  at  liberty,  and  exerted  him- 
felf  more  earneftly  to  perfuade  the  Jews  to  confent 
to  his  difcharge. 

But  this  was  not  all  which  Chrift  faidon  the  oc- 
cafion  ;  he  added, 

III.  Another  obfervation,  which  related  to 
thcfe  who  had  confpired  his  death,  and  brought 
him  to  Pilate's  bar;  perhaps  more  particularly  to 
Judas,  who  had  betrayed  him — therefore  he  that 
delivered  me  unto  thee  hath  the  greater  fin.  If  only- 
one  perfon  is  here  intended,  as  having  delivered 
Chrift  to  Pilate,  Judas  mult  have  been   the  per- 

foH. 

That  Pilate  pofTeffed  fuch  power,  the  power  of 
life  and  death,  is  declared  an  aggravation  of  his 
guilt,  who  had  delivered  him  to  Pilate  ;  in  which 
there  might  be  an  alluiion  to  Pilate's  character  as 
an  unprincipled  man.  He  was  known  to  be  un- 
der the  government  of  appetite,  paffion,  or  felfilh- 
ncfs.  He  had  been  often  guilty  of  injuftice  and 
cruelty  in  his  public  adminiftration.  Therefore 
had  his  enemies  the  greater  fin  in  delivering  Jefus 
unto  him. 

Such  we  apprehend  to  be  the  meaning  of  the 
text  ;  which  hath  been  thought  to  be  obfcure  and 
difficult.  The  difficulty  will  ftrike  us,  if  we  read 
the  whole  paMage  as  it  ftands  in  the  tranflation. 
Pilate  faith  unto  him,  Spcakejl  thou  not  unto  me  ? 
Knowejl  thou  not  that  I  have  -power  to  crucify  thee, 
and  have  power  to  releafe  thee  ?    jffis   anfzvered, 


i6*o      The  aggravated  Guilt  of  him,      [Serm.  12. 

Thou  coulde/l  have  no  pozoer  againjl  me,  except  it 
•were given  theejrom  above  ;  therefore  he  that  de. 
livered  me  unto  thee  hath  the  greater  fin. 

The  lafl  claufe  feems  at  firft  view,  to  refer  to 
the  words  which  immediately  precede,  which  is  to 
underftand  our  Savior  as  aggravating  the  guilt  of 
thofe  who  delivered  him  to  Pilate,  from  the  con- 
fideration  of  Pilate's  power  having  been  derived 
from  above. 

This  cannot  be  the  meaning.  All  power  in  the 
hands  of  creatures,  may  be  traced  to  the  fame 
fource.  It  is  dpAivedfrom  above.  .  But  the  fource 
whence  power  is  derived  is  out  of  the  queltion  re- 
ipecling  the  merit  or  demerit  attending  the  ufe  of 
it.  The  guilt  of  him  who  delivered  Chrift  to  Pi- 
late, was  neither  increafed  nor  dirninifhed  by  it. 

The  confequence,  therefore  he  that  delivered 
me  unto  thee  hath  the  greater  fin,  looks  back  to 
words  preceding — /  have  pozoer  to  crucify  thee,  and 
have  power  to  releafe  thee.  His  fin  was  great,  who 
delivered  Chrift  to  fuch  an  one  ;  to  one  pofleiTed 
of  his  power,  and  of  his  character  ;  much  greater 
than  though  he  had  delivered  him  to  one  devoid 
of  power  to  crucify  ;  or  to  one  who  was  a  man  of 
principle.  Delivering  Jefus  to  Pilate  was  likede. 
livering  Daniel  to  the  lions  ;  or  the  three  children 
to  the  fiery  furnace.  The  rage  of  the  lions,  and 
the  power  of  the  flames,  were  reflrained  by  the 
greater  power  of  God  ;  but  no  thanks  to  the  ene- 
mies of  thofe  holy  men — they  could  be  conGdered 
in  no  other  light  than  that  of  murderers. 


S.erm.  12.]      who  delivered  Chrift  to  Pilate,      161 

The  Supreme  ruler  could  have  reftrained  Pilate, 
and  have  prevented  his  having  yielded  to  Chrift's 
enemies,  and  given  him  to  their  will.  But  the 
determinate  counfel  of  heaven  had  otherwife  re- 
folved  before  the  incarnation.  "  It  was  necefiary 
that  Chrift  fhould  fuffer,  and  enter  into  his  glo- 
ry." Therefore  was  he  given  up  to  the  rage  of  his 
enemies  who  thirftedfor  his  blood. 

Christ's  crucifixion  was  the  deiign  of  his  ene- 
mies in  delivering  him  to  Pilate.  This  was  their 
fin.  God  overruled  it  for  good,  and  made  it  the 
occafion  of  glory  to  himfelf,  and  falvation  to  Tin- 
ners. This  is  no  alleviation  of  their  guilt.  ':  They 
meant  not  fo  ;  neither  did  their  heart  think  fo. 
For  envy  did  they  deliver  him." 

What  Chrift  faid  concerning  the  fource, 
whence  Pilate  derived  his  power,  comes  in  by  a 
parenthefis.  It  is  unconnected  with  the  other 
parts  of  the  fentence,  which  is  complete  without 
it.  "  I  have  power  to  crucify  thee — The  greater 
is  their  fin  who  delivered  me  to  you  :  But  you 
have  no  power  againft  me  that  you  have  not  re- 
ceived from  above."  "  Remember  it  is  de- 
rived from  heaven,  and  to  the  God  of  heaven  you 
are  accountable  for  the  ufe  you  make  of  it." 

This  memento,  which  comes  in  by  the  bye,  was 
a  proper  caution  to  that  ruler  not  to  abufe  his 
power.  Had  he  afled  agreeable  to  the  evident 
defign  of  it — fo  acted,  as  to  have  been  juftified  to 
himfelf,  and  able  to  give  a  good  account  to  the 
fource  of  power,  for  the  ufe  he  made  of  that 
which  was  delegated  to  him,  it  would  have  pre- 
W 


162      The  aggravated  Guilt  of  him,      [Serm.  12. 

vented  him  from  delivering  Jefus  to  his  enemies, 
and  kept  him  clear  of  a  crime,  the  perpetration 
of  which,  darkened  even  the  natural  world,  and 
threw  it  into  convulfions  ! 

Pi.. ate  felt  fo  much  force  in  the  warning,  that 
hr-  was  perplexed.  He  wifhed  to  acquit  the  prif- 
onu  ;  of  whofe  innocence  he  was  fatisfied  ;  but  he 
feared  the  jews.  He  was  probably  apprehenlive 
that  thev  might  inform  againft  him  at  Rome,  as  he 
knew,  that  much  of  his  paft  adminiftration  could 
hot  be  juftified.  He  had  not  therefore  the  courage 
to  rell  ihe  Jews,  that  jullice  forbad,  and  he  would 
not  condemn  the  guililefs.  What  had  he  to  do 
with  juftice,  who  had  often  fported  with  it,  to  grat- 
ify his  paflions,  or  gain  his  felfifh  purpofes  ?  Who 
had  done  it  openly,  and  it  was  matter  of  public 
notoriety  ?  The  Jews  urged,  "  if  thou  let  this  man 
go,  thou  art  not  Caefar's  friend."  Pilate  trem- 
bled ;  but  his  fear  of  Caefar  prevailed  above  his 
fear  of  God.  "  He  confented  therefore,  that  it 
mould  be  as  they  required,  and  delivered  Jefus  to 
their  will." 

REFLECTIONS. 

I.  When  we  contemplate  thefe  things,  what  a 
feries  of  wonders  rife  to  our  view  ?  The  ftate  of 
man — the  way  in  which  he  was  brought  into  it  ; 
and  that  in  which  only  he  could  be  delivered  from 
it,  are  all  myfterious  !  Man  had  ruined  himfelf— 
ruined  his  race  !  Human  guilt  could  not  be  expi. 
atec  without  blood  !  Without  blood  divine  ! 
Man  had  finned,  and  the  Son  of  God  mult  fufFer, 
or  fin  could  not  be  nardoned  I    No  other  facrifice 


Serm.   12.]      who  delivered  Chrijl  to  Pilate.      163 

could  make  atonement.  Chrifl  confented  to  un- 
dertake the  woik  of  our  redemption — to  "  make 
his  foul  an  offering  for  fin  !"  But  how  ?  lie  mufl: 
take  human  nature  !  Become  man  !  fonder  ot 
wonders!  Slill  difficulty  remained.  Hemyftdie, 
"  the  juflfor  the  unjufl  !"  In  what  manner  could 
this  be  accomplished  ?  Chrifr's  fufferings  would 
be,  of  all  crimes,  the  moil  finful,  in  thofe  by  whom 
he  fuffered.  No  good  man  could  knowingly 
take  part  in  them.  They  could  only  be  ihe  work 
of  Chrift's  enemies,  and  of  the  enemies  of  God, 
and  gcodnefs. 

It  is  no  fmall  part  of  this  my  fiery,  that  the  £ood 
fhould  oppofe,  and  that  it  mould  be  their  duty  to 
oppofe,  that  which  had  become  neceflary  for  man's 
falvation  !  And  that  the  wicked  fhould  be  engag- 
ed to  do  that  which  was  requifite  for  this  end  ! 
And  that  their  enmity  againft  God  and  the  Pe_ 
deemer,  mould  exciteandinfluer.ee  them  thereto! 

But  though  every  thing  relating  to  this  matter 
is  too  deep  for  us,  Deity  had  no  embarraflment. 
To  omnifcience  all  was  eafy  and  obvious.  The 
great  Supreme  needed  only  to  fit  at  helm,  fupcrin. 
tend  and  overrule  the  lufts  of  apoftate  creatures, 
to  effect  the  pnrpofes  of  his. grace  !  Need  only  to 
permit  man  freely  to  follow  his  own  inclinations ! 
"  The  wrath  of  man  would  thus  be  made  to  praife 
God  ;"  and  the  defigns  of  mercy  be  accomplifhed  I 
The  greateft  good  be  occafioned  by  the  greatefl 
evil  !   God  glorified,  and  finners  faved  ! 

The  my  fiery  of  redemption  was  veiled,  till 
atonement  had  been  made  for  fin.     That  fatisfac- 


164       The  aggravated  Guilt  of  him,     [Serm.   12. 

tion  was  to  be  made  to  divine  juflice,  by  the  fuf- 
ferings  of  a  divine  perlon,  remained  a  hidden  myf- 
tery,  till  explained  by  the  event.  This  was  ne- 
ceffarjr.  Had  the  enemy  been  able  to  penetrate 
the  defign,  thefe  things  would  not  have  been 
done.  Satan  would  not  have  infligated,  nor  his 
adherents  crucified  the  Lord  of  glory. 

The  powers  of  darknefs  were  laboring  to  fub- 
vert  and  deftroy  ;  they  vainly  thought  to  defeat 
the  purpofes  of  grace  ;  but  were  made  inflrument- 
al  in  their  accomplifhment.  "  The  wife  were  tak- 
en in  their  own  craftinefs  ;  the  purpofes  of  the 
fro  ward  carried  headlong  ;  but  the  divine  purpof- 
es flood,  and  God  performed  all  his  pleafure  ! 
Oh,  the  depths  of  the  riches,  both  of  the  wifdom 
and  knowledge  of  God  !  How  unfearchable  are 
his  judgments,  and  his  ways  pall  finding  out  !" 

II.  Another  thing  which  our  fubjecr,  fuggefls 
to  our  confideration,  is  the  way  of  God  with  man. 
God  hath  provided  a  favior,  and  offered  falvation 
— he  hath  pointed  out  the  way  of  duty,  and  com- 
manded us  to  walk  in  it — allured  us  thereto  by 
promifes.  and  barred  up  the  way  to  deftruftion 
by  threatenings.  Thole  who  enjoy  thegofpel,  have 
life  and  death  fet  before  them.  But  no  conftraiut 
is  laid  upon  them — they  choofe  for  themfelves,  and 
the  confequences  follow. 

Though  the  befl  fervices  of  fallen  man  are  im- 
peifccl,  and  mercy  offered  in  Chrifthis  only  hope, 
he  hath  reafon  to  expecl;  faving  mercy  while  feek- 
sng  it  in  the  way  of  duty,  and  only  while  thus  fe ek- 
ing.    When  we  "  keep  confcicnces  void  of  offence, 


Serm.  12.]]      who  delivered  Chrljl  to  Pilate,      165 

toward  God  and  men,  then  are  we  fatisfied  from 
ourfelves,"  and  expect  the  approbation  of  our 
judge.  When  we  acr  differently,  we  are  con- 
demned of  ourfelves,  and  tremble  to  approach  the 
enlightened  tribunal. 

These  views  are  natural — they  are  written  on 
the  heart,  or  confcience,  by  the  creator's  hand,  and 
indicate  what  we  may  reafonably  expecl:  from  him 
who  knows  our  hearts — from  him  who  is  moral 
governor  of  all  worlds. 

As  we  know  ourfelves  to  be  free  agents,  and  as 
we  poffefs  only  delegated  powers,  we  are  certain- 
ly accountable  for  the  ufe  which  we  make  of  thofe 
powers.  The  duties  which  rife  out  of  fuch  a  Gtua- 
tion,  and  the  confequences  which  will  follow,  ac- 
cording to  the  manner  in  which  we  acl;  our  parts, 
need  not  to  be  pointed  out — they  lie  open  to  every 
eye. 

III.  When  we  confider  the  flruggle  in  Pilate's 
breaft,  between  fenfe  of  duty,  and  a  defire  to  pleafe 
the  world,  and  how  it  terminated,  we  fee  the  dan- 
ger of  wanting  fixed  principles  of  rectitude — of 
not  being  determined,  at  all  events,  to  do  right, 
whatever  may  be  the  confequences. 

Pilate's  duty  was  plain.  He  knew  his  duty — 
felt  his  obligation  to  do  it,  and  wifhed  to  do  it, 
that  he  might  feel  eafy,  and  not  be  concerned  for 
confequences.  But  he  had  formerly  facrificed 
confcience,  to  appetite,  paffion,  or  felhfhnefs,  and 
it  was  known.  This  expofed  him  to  temptation 
again  to  do  wrong.  He  who  had  violated  con- 
science to   gain   worldly  ends,  might    do  it  again. 


j66      The  aggravated  Guilt  of  him,      [Serm.  12. 

Pilate  hadexpofed  himfelf  by  pafl  conduct — could 
not  juftify  his  paft  adminiftration — his  enemies 
might  report  him  to  Caefar — he  could  not  anfwer 
for  himfelf  before  Caefar;  but  if  he  would  again 
violate  confcience,  oblige  the  Jews,  in  a  matter 
they  had  much  at  heart,  he  hoped  their  friendlhip 
—that  they  would  fpread  a  veil  over  his  paft  con- 
duct, and  report  in  his  favor  at  Rome. 

Such  was  the  fituation  into  which  he  had 
brought  himfelf  by  wilful  deviations  from  duty — 
thence  temptations  to  farther  and  greater  devia- 
tions— temptations  not  eafily  overcome — tempta- 
tions by  which  he  was  overcome,  and  feduced  to 
the  mod  horrid  wickednefs — crucifying  the  Lord 
of  glory  ! 

Those  who  would  maintain  their  integrity,  and 
ftand  in  the  evil  day,  muft  refolve  to  do  right ; 
to  obey  the  dictates  of  confcience  ;  they  muft:  be- 
ware the  beginnings  of  fin  ;  hold  no  parley  with 
the  enemy  ;  never  hefitate,  whether  it  is  not  belt, 
in  any  cafe  to  yield  to  temptation  ;  nor  make  at- 
tempts to  pleafe  thofe  who  wifh  them,  and  dare  to 
importune  them  to  counteract  the  light  of  their 
own  minds — •"  trimming  their  way  to  feek  love." 

To  enter  on  fuch  a  courfe,  is  to  go  on  forbidden 
ground.  It  is  to  pafs  the  bounds,  and  go  into  the 
way  of  feduclion.  "  Enter  not  into  the  path  of 
the  wicked,  and  go  not  in  the  way  of  evil  men. 
Avoid  it,  pafs  not  by  it,  turn  from  it,  and  pafs 
away/'* 

*  Proverbs  iv.  14, 


Serm.  12.]      who  delivered  Chrijl  to  Pilate.      16*7 

What  the  poet  obferves,  refpe&ing  one  fpecies 
of  temptation,  holds,  in  degree,  of  every  other. 

"  In  fpite  of  all  the  virtue  we  can  boaft, 

"  The  per/on  who  deliberates  is  loft."— Young. 


SERMON    XIII. 


7he  Trial  of  Peters  love  to  Christ. 


John  xxi.   15,    16,   17. 

So  wken  they  had  dined,  Jesus  saith  to  Simon  Peter,  Simon 
son  of  Jonas,  loves t  thou  me  more  than  these  ?  He  saith 
unto  him,  Yea,  Lord  ;  thou  knowest  that  I  love  thee.  He 
saith  unto  him,  Feed  my  lambs.  He  saith  to  him  again 
the  second  time,  Simon  son  of  Jonas,  lovest  thou  me  ?  He 
saith  unto  him,  Yea  Lord  ;  thou  knowest  that  L  love  thee. 
He  saith  unto  him,  Feed  my  sheep.  He  saith  unto  him  the 
third  time,  Simon  son  oj  Jonas,  lovest  thou  me  ?  Peter 
was  grieved,  because  he  said  to  hi?n  the  thud  time,  Lovest 
thou  me  ?  And  he  said  unto  him,  Lord,  thou  knowell  all 
things  ;  thou  knowest  that  L  love  thee.  Jesus  saith  unt$ 
him,  Feed  my  sheep. 

J  HIS  was  the  third  time  that  Jefus  fhewed 
himfelf  to  his  difciples  after  he  was  rifen  from  the 
dead."  But  it  was  not  the  lait  time.  "  He  often 
fhewed  himfelf  alive  after  his  paffion,  being  feen 
of  them  for  forty  days,  and  fpeaking  of  the  things 
pertaining  to  the  kingdom  of  God."  Once  he  ap- 
peared to  a  Chriflian  afTembly — "  was  feen  by  a- 
bove  five  hundred  brethren"  at  the  fame  time. 
When  he  had  given  to  his  difciples   thofe  infalli- 


Ssrm.  13.]     Trial  of  Peter  s  Love  to  Chrifi.      169 

ble  proofs  of  his  refurre&ion,   and    thofe  inftruc« 

tions,  which  their  work  required,  "  while  they  be~ 

held,  he  was  taken  up  ;  and  a  cloud  received  him 

out  of  their  fight." 

This  vifit  was  made  to  a  part  of  the  difciples  at 

the  fea  of  Tiberias  ;   whither  they  had  retired  after 

the   crucifixion  :  but  whether  to  follow  their  for- 
*  » 

mer  occupation,  or  in  expectation  of  meeting  there 
the  rifcn  Savior,  who  had  promifed  to  manifeft 
himfelf  to  them  in  Galilee,  we  are  not  informed. 
They  were  however  engiged  in  filhing,  when  after 
the  fruitlefs  labors  of  a  night,  they  faw  Jefus  in. 
the  morning  Handing  on  the  (hore. 

God  looks  favorably  on  his  people  when  he  fees 
them  employed  in  honeft  fecular  bufinefs  ;  and 
fometimes  manifefts  himfelf  to  them. 

This  was  a  kind  indruBive  vifit,  to  thefe  dif- 
ciples ;  cfpecially  to  Peter.  Peter  was  of  a  bold, 
forward  difpofi lion,  naturally  eager  and  confident, 
and  fo  ftrongly  attached  to  his  Lord,  that  he 
thought  nothing  could  feparate  him,  from  him— 
neither  allurements,  nor  terrors.  Therefore  when 
Chrifi  warned  his  family  of  his  approaching  fuf- 
ferings,  and  the  effect  which  they  would  have  on 
them — that  "  they  would  be  offended  becaufe  of 
him — yea  be  fcattered  from  him  and  leave  him  a- 
lone  :"  Peter  did  not  beiieve  him  !  He  had  fuch 
love  to  Chrift,  and  felt  fo  determined  to  adhere  to 
him,  in  all  extremities,  that  he  dared  to  declare, 
"  Though  all  fhall  be  offended,  yet  will  not  I." 
And  when  his  Lord,  allured  him  that  he  would 
thrice  deny  him  that  very  night,  he  was  not  con. 
X 


1 7©      Trial  of  Peter's  Love  to  Chrijl.       [Serm.  i  3. 

vinced !  It  only  ferved  to  draw  from  him  a  more 
vehement  and  pofnive  affertion,  "  If  I  fhould  die 
with  thee,  I  will  not  deny  thee  in  any  wife."  But 
he  foon  found  bis  miftake.  Three  times,  before 
the  next  morning  dawned,  did  he  deny  his  Sav- 
ior—  with  oaths  and  imprecations  did  he  deny 
him  ! 

This  finner  was  foon  renewed  by  repentance, 
And  one  defign  of  Chrift's  vifn  at  this  time,  feems 
to  have  been  to  affure  the  penitent,  that  his  fin,  in 
"  denying  the  Lord  who  bought  him,"  was  pardon- 
ed, and  that  he  was  confirmed  in  the  office  to 
which  he  had  been  previonfly  called.  But  the 
manner  in  which  this  was  done  carried  in  it  a  re- 
proof, which  muft  have  called  his  fin  to  remem- 
brance, caufing  his  foul  to  be  humbled  in  him. 
Let  us  turn  our  attention  to  the  fubjecr,. 

In  ike  text  zoefee  Chrijl  queflioning  Peter,  and  try. 
ing  hh  love — Peter  appealing  to  Chrijl,  for  the  reali- 
ty °f  ^ — an^  ^rifl  direHing  Peter  how  to  manijeji 
his  love  to  him — by  feeding  his  flock. 

I.  We  fee  Chrift;  queftioning  Peter  and  trying 
bis  love.  Simon,  fon  of  Jonas,  lovefl  thou  me  mors 
than  tkefe  ? 

Simon  was  the  original  name  of  this  apoflle. 
Cephas  and  Peter,  which  fignify  a  rock,  or  ftone, 
were  names  given  him  of  Chrift,  expreffive  of  that 
flrmnefs  of  character,  for  which  he  was  remarka- 
ble. Thefe  though  commonly  ufed,  after  they 
were  given  him,  were  omitted  on  this  occafion  ; 
probably  as  a  tacit  reproof  of  his  denial  of  his 
Lord,  a  little  before  -3  which  had  been  occafioned 


Serm.  13.]      Trial  of  Peter* s  Love  to  Chrijt.       171 

by  the  failure  of  his  courage — by  the  deficiency  of 
his  firmnefs. 

The  manner  in  which  his  divine  matter,  here  ad- 
dreffed  this  difciple,  feemed  to  imply  a  doubt  of  his 
love  ;  or  of  the  fupremacy  of  it. 

Christ  knew  the  heart.  Peter's  love  was  trot 
hidden  from  him.  But  while  he  dwelt  with  men, 
he  treated  people  according  to  their  apparent  char- 
afters  ;  thereby  fetting  an  example  to  his  follow- 
ers, who  can  judge  others  only  by  appearances,  or 
that  which  is  external. 

Jesus  did  not  immediately  addrefs  himfelf  to 
Peter,  as  foon  as  he  had  made  himfelf  known  ;  but 
after  he  had  been  fome  time  in  the  company  oi 
thefe  friends  and  followers,  and  they  had  made  a 
friendly  meal  together,  he  turned  to  this  difciple, 
and  in  the  prefence  of  his  brethren,  who  had  wit- 
nefled  his  high  profeffions  of  love,  and  determina- 
tion never  to  forfake  or  deny  him,  and  the  part/ 
he  had  a£ted  foon  after,  addreffed  him,  as  in  the 
text ;  Simon,  Jon  of  Jonas,  lovejl  thou  me  more  than 
thefe  ? 

What  had  happened  a  little  before,  rendered 
this  queftion  highly  proper.  One  of  the  twelve 
had  fallen.  One,  whom  the  others  had  not  fuf- 
pe6ted.  Nothing  had  appeared,  which  markecl 
out  Judas  for  the  traitor,  during  the  time  of  his 
going  out  and  in  with  the  other  difciples.  Chrift, 
though  he  knew  him,  and  gave  frequent  intima- 
tions that  there  was  a  traitor  among  them,  had  nev- 
er deugnated  him.  When  they  were  told  that  one 
of  them  fhould  betray  their  Lord,  their  eyes  were 


172       Trial  of  Peter's  Love  to  Chrijl.      [Serm.  13. 

not  turned  upon  Judas,  but  each  one  appeared 
jealous  of  himfelf,  "  Lord  is  it  I  ?"  But  his  hy- 
pocrify  had  now  been  made  manifeft  and  '  he  had 
gone  to  his  own  place."  Such  had  he  been  found, 
who  was  the  ftevvard  in  Chrift's  family  !  That  with 
refpeti  to  him.  the  other  difciples  had  been  deceiv- 
ed, now  appear*  d.  And  Peter,  who  had  been  To 
forward  and  zealous,  and  profefTed  fuch  warm 
love  to  Ch;ift,  had  lately  denied  him  !  And  ihough 
fce  had  returned,  profeiling  himfelf  a  penitent,  his 
fmcerity  is  queftiuned,  and  he  is  called  on,  to  clear 
up  his  character. 

It  was  important  that  this  matter  mould  be  de- 
termined, that  the  other  difciples  might  know 
Jiow  to  treat  this  late  offender — whether  he  was 
to  be  received  as  a  broher,  or  to  be  confidered  as 
depofed  from  his  office,  and  to  be  fucceeded  by 
another.  This  was  probably  thereafon  of  Chrift's 
addreffinghim,  as  herein  the  pi  efence  of  his  breth- 
ren.     Loveji  thou  me  more  than  ihefe  ? 

If  he  had  the  love  of  Chrift  dwelling  in  him, 
and  that  love  was  fupreme.  Chrift  would  forgive 
the  pafi;  and  continue  to  employ  him  as  a  {hep- 
herd  to  feed  his  flock.  Therefore  did  he  apply  to 
this  late  offending  paftor,  and  demand  of  him  in 
the  prefence  of  his  brethren,  whether  he  really  lov- 
ed him,  with  fuch  a  love  as  was  necefiary  to  con- 
flifute  him  a  difciple. 

This  had  been  long  before  fettled,  and  deter- 
mined, to  be  love  fuperior  to  that  which  is  borne 
!to  the  world,  or  the  riches  and  honors,  or  friend, 
ihips  and  relations  of  it,  or  even  life  in  it.     "  He 


Ser-m.  13.]      Trial  of  Peter's  Love  to  Chrifl,        173 

that  loveth  father  or  mother  more  than  me  is  not 
worthy  of  me :  He  that  loveth  fon  or  daughter 
more  than  me  is  not  worthy  of  me  :  He  that  tak, 
eth  not  his  crofs  and  followeth  after  me,  is  not 
worthy  of  me  :  He  that  findeth  his  life  fhall  lofe 
it;  and  he  that  lofeth  his  life  for  my  fake  fhall 
find  it."* 

The  purport  of  this  and  parallel  declarations  of 
the  divine  teacher,  are  not  oblc-ire;  they  plainly 
teach  that  we  cannot  be  Chntt's  difciples,  un!efs 
our  love  to  him  furpaffeth  that  which  we  bear 
any  thing  terreftrial.  Therefore  the  quefiion  put 
to  Simon,  agreeably  to  thefe  prior  definitions  of 
that  love  to  Chrifl  which  is  neceflary  to  conltitute 
a  perfon  his  difciple,  marked  particularly  by  the 
iaft  claufe  of  it,  more  than  thefe  ? 

Expositors  have  generally  put  another  fenfe  on 
this  quetiion,  and  in  our  apprehenfion.  a  miflaken 
fenfe.  They  have  confidered  our  Lord  as  inquir- 
ing of  Simon  whether  his  love  exceeded  that  of 
his  fellow  difciples.  Lovtjl  thou  me  more  than  thefe 
thy  fellow  difciples  love  me  ? 

This  cannot  be  the  fenfe  of  the  queftion.  This 
is  a  queftion  which  Simon  could  not  have  anfwer- 
ed  ;  and  which  it  would  have  been  wrong  in  him 
to  have  attempted  to  anfwer;  a  queftion  therefore 
which  Chrifl;  would  not  have  put  to  him,  or  re- 
quired him  to  anfwer.  To  have  anfwered  it,  Si- 
mon muft  have  known  the  heart*  of  others  ;  but  to 
have  pretended  to  the  knowledge  of  them,  would 
have  been  claiming  a  divine  prerogative. 

hew  x.  37. 


174      Trial  of  Peter's  Love  to  Chrift,      TSerm.  13. 

But  Peter  had  declared  on  Chrill's  forewarning 
them  that  M  they  would  all  be  offended  becaufe  of 
him,  although  all  fhall  be  offended,  yet  will  not  I." 

He  had  indeed  made  that  declaration  ;  but  he 
had  not  judged  others,  or  pretended  to  determine 
that  they  would,  or  would  not.  be  offended  be- 
caufe of  him.  Peter  knew  that  he  loved  Chrift-— 
that  the  love  of  Chrift  was  generally  a  governing 
principle  in  his  heart.  He  felt  the  ftrength  of  it  fo 
fenfibly  at  that  time,  that  he  did  not  conceive  it 
poilible,  that  any  dangers  or  fufferings  could  ever 
induce  him  to  forfake  his  Lord  ;  or  in  any  refpe 61:, 
be  offended  becaufe  of  him.  Therefore  his  confi- 
dent declaration,  that  he  mould  ftand  by  him  in 
every  extremity,  though  he  fhould  be  left  to  ftand 
alone.  Leaving  the  future  conduct,  of  others,  to 
determine  the  meafure  of  their  love  to  Chiift.  he 
fpake  only  of  his  own.  "  Though  all  men  (hall 
be  offended  becaufe  of  thee,  yet  will  not  I  be  of- 
fended."    As  though  he  had  faid  ; 

"  I  do  not  pretend  to  know  the  hearts  of  others  ; 
but  I  think  I  know  my  own  ;  and  that  I  have  fuch 
love  to  thee  my  Lord,  that  nothing  can  feparate  me 
from  thee."  Jefus  anfwered,  "  Verily  I  fay  unto 
thee,  that  this  night,  before  the  cock  crow,  thou 
{halt  deny  me  thrice."  Peter  replied,  "  Though  I 
fhould  die  with  thee,  yet  will  I  not  deny  thee. 
Likewrfe  alfo  faid  all  his  difciples." 

They  no  doubt  all  fpoke  the  language  of  their 
hearts,;  all  expreffed  the  determination  of  their 
fouls  at  the  time ;  though  they  were  foon  con- 
vinced of  their  millake — that   they  did  not  fufti* 


Serm.  13.]      Trial  of  Peter's  Love  to  Chrift.       175 

ciently  know   themfelves — their  own   weaknefs 

the  need  they  flood  in  of  divine  fupport. 

Peter,  in  particular,  expreffed  the  genuine  feel- 
ings of  his  own  warm  and  honefl;  heart ;  but  with- 
out the  fmalleft  intimation,  that  he  fufpedied  his 
fellow  difciples;  or  pretended  to  judge  them. 

And  is  there  reafon  to  think  that  Chrift  would 
put  him  upon  this  work  ?  That  he  would  require 
him  to  judge  them,  and  compare  his  love  with 
theirs?  Efpecially  when  we  confider  Chrift's  for- 
mer prohibition  of  judging  others,  which  he  had 
early  made  a  law  to  his  difciples.  "  Judge  not 
that  ye  be  not  judged  :"  And  remember  that  Chrif- 
tians  are  directed,  *;  in  alllowlinefs  of  mind,  to  ef. 
teem  others  better  than  themfelves." 

Some  have  been  difpofed  to  think  highly  of 
themfelves,  and  meanly  of  others — to  fay  to  oth- 
ers, "  Stand  by  thyfelf  •  come  not  near  me;  I  am 
holier  than  thou" — Some,  to  "  compare  themfelves 
with  others  and  exalt  themfelves  above  others." 
But  not  fo  the  humble  Chriftian — Not  fo  the  meek 
follower  of  Jefus.  Nor  is  there  any  thing  favor- 
able to  fuch  temper  and  conduct  to  be  found  in  the 
facred  volume.  The  fpirit  and  tenor  of  the  divine 
rule  is  oppofed  to  it,  and  fpeaks  perfons  of  this 
character,  objects  of  divine  averfion. 

This  temper,  and  its  oppofite,  are  exemplified 
in  the  pharifee  and  publican,  who  went  up  to  the 
temple  to  pray.  "  God  I  thank  thee,  that  I 
am  not  as  other  men — or  even  as  this  publican." 
Thus  the  pharifee.  But  "  the  publican  Handing 
afar  off,  would  not  lift  up  fo  much  as  his  eyes  to 


t>j6      Trial  of  Peters  Love  to  thrift.      [Serm.  ig. 

heaven,  but  fmote  upon  his  bread,  faying.  God 
be  merciful  to  me  a  finner."  We  know  which  of 
thefe  met  the  divine  approbation. 

Now,  is  it  fuppofable,  that  the  Savior  would 
put  a  queftion  to  Simon,  which  would  countenance 
the  prnrifaic  difpofition  ?  Or  that  he  would  require 
him  to  judge  the  hearts  of  others  ?  Or  compare 
himfelf  with  others,  in  a  matter  which  required 
the  knowledge  of  their  hearts  ? 

It  feems  ftrange  that  this  fhould  be  thought  by 
any  cne,  to  be  the  fenfe  of  Chrift's  queftion  to 
Peter;  much  more  that  this  mould  be  the  moft 
common  conftruction  of  it,  by  expofitors. 

II.  In  anfwer  to  our  Lord's  queftion  to  Simon, 
we  find  him  in  the  text  appealing  to  our  Lord,  for 
the  reality  of  his  love.  "  Thou  knowejl  that  I  love 
thee — Thou  knowejl  all  things,  Thou  knowejl  that  I 
love  thee." 

It  is  obfervable  that  Peter  refts  the  whole  mat- 
ter on  Chrift's  knowledge  of  the  heart.  Peter  makes 
no  plea — adduces  no  evidence — mentions  no  cir- 
cumftance,  evidential  of  his  love  to  Chrift,  but  re- 
fers the  matter  back  directly  to  him,  as  the  fearch- 
er  of  hearts  and  leaves  it  with  him.  Thou  knowejl 
thai  I  love  thee. 

The  grieved,  and  diftreffed  apoftle,  could  have 
mentioned  many  things  as  proofs  of  his  love  to  Je- 
ftis  ;  yea  of  the  ftrengrh  of  his  affection  for  him. 
He  might  have  pleaded  his  profeffion  rejecting 
Chrift,  at  the  time  when  he  was  honored  with  the 
name  of  Peter — an  honorable  diftinction,  and  dc- 
figned  to  recommend  him  to  the  acceptance  of  hfe 


Serm.  13.]       Trial of  Peter  s  Love  to  Chrift.       177 

fellow  difciples.*     He  might  have  mentioned  what 
pafled,  when  Chrift  afked  the  twelve,  whether  they 
"  would  alfo  go  away  ?"  When  many  offended  at 
his   do&rine  forfook  him,  after  having  followed 
him,   and  profefled   themfelves  his  difciples.     Si- 
mon had  on  that  occafion  made  a  noble  profeflion, 
mewing  that  he  was  a  difciple  indeed — "  Lord,  to 
whom  (hall  we  go  ?  Thou  haft  the  words  of  eternal 
life.     And  we  believe  and  are  fure,   that  thou  art 
that  Chrift,   the  fon  of  the  living   God  ?"      He 
might  have  pleaded,  that  he  had  fingly   dared  to 
draw  his  fvvord  againft  the  multitude,  which  came 
to  apprehend  his  Lord — that  he  had  refolutely  at- 
tacked them,  and  maintained  the  conflict,  with  the 
whole  band,  till  difarmed  by  a  command  from  his 
divine  Sovereign  to  put  up  its  fword  into  its  (heath— 
that  he  had  followed  Chrift,  when  mod  of  the  oth- 
ers forfook  him  and   fled — had  ventured  into  the 
judgment  hall  to  attend  his   trial  and  witnefs  the 
event — that  though  there  furprifed  and  terrified  in- 
to a  denial  of  Chrift,    when  he  taw  him  contrary 
to  his  expectations,  refign  himfelf  to  death,  by  the 
wicked  hands  of  unbelieving  Jews,  aided  bv  hea- 
then foldiers,  yet  that  only  one  kind  look  from  his 
captive    Lord,   had   brought   him   to  repent    and 
mourn  in  the  bitternefs  of  his  foul,  that  he  had  not 
agreeably  to  his  former  purpofe,  died  with  his  di- 
vine mailer — He  might  have   alleged,  that  he  had 
notforftken  Chrift's  family  and  friends,  even  when 
Chrift  hung  on   the  crofs   or  flept  in    the  tomb  ; 
though  his  moil  faithful  followers,  had  then  been 

*  Matthew  xv.  13 — 19. 


178      Trial 0/  Peter's  Love  lo  Chriji.      [Serm.  13* 

ready  to  conclude,  that  they  had  been  deceived, 
when  "  they  trufted  that  it  was  he  who  fhould  have 
redeemed  Ifrael" — that  he  had  watched  Chrift's 
eorpfe,  and  been  with  the  fir  ft  to  examine  the 
report  of  his  refur  recti  on,  and  among  the  firft  who 
believed  it — and  that  even  then,  at  that  appearance 
of  his  Lord,  he  only  of  thofe  prelent,  when  they 
faw  him  {landing  on  the  more,  could  not  wait  till 
the  boat  mould  convey  him  to  the  land,  but  had 
thrown  himfelf  into  the  fea,  leaving  the  fiih  which 
they  had  inclofed,  to  continue  in  their  own  ele- 
ment, and  fwam  to  the  fhore,  not  perhaps,  without 
endangering  his  life,  that  he  might  not  delay  to  re- 
ceive and  welcome  his  Lord. 

These,  and  probably  many  other  things,  evi- 
dential of  the  reality  and  ftrength  of  his  love  to 
Chrift,  Simon  might  have  alleged,  notwithftand- 
ing  his  late  defection — diftinctions,  which  per- 
haps none  of  his  fellow  difciples  could  have  plead- 
ed; and  which,  had  any  fhare  of  the  pharifaic 
fpirit  refted  on  him,  might  have  induced  him  to 
claim  that  fuperiority  to  his  brethren,  which  a  cer- 
tain church  afterwards  attributed  to  him. 

To  have  mentioned  thefe,  might  have  ftrength- 
ened  the  charity  of  his  fellow  difciples  towards 
him  ;  but  he  knew  that  none  of  them  were  requi- 
fite,  to  convince  Chrift  of  his  love.  Though  he 
had  done,  and  fuffered,  and  expofed  himfelf  for 
Chrift,  more  than  others,  he  put  in  no  claim  to  a 
reward — he  had  done  lefs  than  was  his  duty. 
His  dependence  was  on  grace.  Therefore  did  he 
decline  the  mention,  of  what  fome  would  have 


Serm.  13.]       Trial  of  Peter  s  Love  to  Chrift.       179 

boafted,  and  appealed  direclly  to  his  Savior,  as 
the  fearcher  of  hearts,  to  judge  of  the  matter  in 
queftion — of  his  love,  and  the  meafure  of  it — ap- 
pealed to  him  who  had  put  the  queftion,  lovejl  thou 
me  more  than  thefe  ?  To  clear  up  his  character  and 
bear  witnefs  to  the  reality  and  meafure  of  his  affec- 
tion toward  him — Yea  Lord,  thou  knoivejl  that  I  love 
thee. 

In  this  appeal  he  not  only  {hewed  his  fincerity, 
but  reflected  honor  on  Chrift,  by  an  acknowledg- 
ment of  his  divinity.  The  knowledge  of  the  heart 
is  the  prerogative  of  Deity.  "  I  the  Lord  fearch 
the  heart,  I  try  the  reins,  to  give  to  every  man  ac- 
cording to  his  way,  and  according  to  the  fruit  of 
his  doings.  The  Lord  fearcheth  all  hearts,  and 
underftandeth  the  imaginations  of  the  thoughts." 
The  exalted  Savior,  afterwards  made  himfelf 
known  as  poffeffing  this  power,  and  appointed  to 
exercife  it,  in  adjufting  the  rewards  of  another 
life.  "  All  the  churches  (hall  know  that  I  am 
he  who  fearcheth  the  hearts  and  reins  ;  and  I  will 
give  to  every  one  of  you  according  to  your 
works."  But  this  had  not  been  clearly  revealed, 
when  Chrift  paid  the  vifit  to  his  difciples  at  the 
fea  of  Tiberias.  The  Chriftian  difpenfation  was 
then  fcarcely  fet  up.  Darknefs  ftill  brooded  on 
the  minds,  even  of  the  apoftles.  It  continued  till 
the  outpouring  of  the  Spirit,  on  the  day  of  Pente- 
coft,  when  the  promife  of  "  the  Comforter,  to  teach 
them  all  things,  and  bring  all  things  (o  their  re- 
membrance," was  fulfilled.  But  Simon  feems  to 
have  anticipated  thefe  public  manifeftaticms  and 


1 80      Trial  of  Peter's  Love  io  Chrijt.      [Serm.  ig. 

difcoveries — to  have  at  this  time  been  convinced, 
that  Chrifl  was  omnifcient — thou  knowest  all 
things  ;  thou  knowejl  that  I  love  thee. 

In  this  appeal.  Chrifl  was  farther  honored,  by 
Simon's  open,  public  reliance  on  his  goodnefs. 
He  had  then  lately  diihonored  Chrifl,  by  a  fharne- 
ful  denial — a  denial,  when  to  have  acknowledged 
him,  would  have  done  him  the  greatefl  honor. 
But  fuch  was  his  confidence  in  the  goodnefs  of  his 
Lord,  that  he  dared  to  trull  himfelf  with  him — 
had  no  concern,  that  refentment  of  the  part  he  had 
a  tied,  would  induce  him,  in  whom  he  trufled,  to 
overlook  his  penitence,  and  pafs  his  humble  con- 
fidence unnoticed — did  not  fear  to  trull  himfelf 
in  Chrifl's  hands,  and  leave  it  to  him  to  make 
known  his  character  to  his  fellow  difciples. 

In  thefe  things  the  faith  of  Simon,  and  the  nature 
of  his  faith  appeared.  He  not  only  believed  Jefus  to 
be  theChriit.but  he  believed  the  divinity  of  Chrifl. 
His  faith  did  not  terminate  in  a  bare  affent,  but 
convinced  of  his  fufficiency,  and  of  his  juflice,  and 
mercy  and  readinefs  to  forgive  the  returning  pen- 
itent-, he  gave  himfelf  up  to  Chrifl  and  trufled  in 
him  to  pardon  his  fins  and  fave  him  by  his  grace. 
Though  fenfible  of  his  own  demerit,  fear  did  not 
drive  him  away  from  the  Savior,  but  induced  him 
to  return  to  him  and  put  his  whole  trull  in  him. 

Such  is  the  nature  of  justifying  faith.  Thofe 
who  are  fubje&s  of  it,  deeplv  fenfible  of  their  fins, 
"  look  to  the  Lamb  of  God,  who  taketh  away  the 
£n  of  the   world,"  and  place  all  their  dependence 


Serm.  13.]     Trial  of  Peter's  Love  to  Chrijl.     181 

on  him  ;  and  they  are  not  difappointed — "  Who- 
fo  believeth  fhall  not  be  afhamed." 

Thus  Simon's  faith  and  love  were  owned  of 
Chrift  ;  and  this  late  offender  not  only  pardoned, 
but  continued  in  his  office  ;  a  pallor  of  Chrift's 
flock.  Feed  my  lambs — Feed  my  Jlieep,  were  the 
replies  to  the  appeals  made  by  the  offender,  that 
he  loved  the  Savior.  In  this  manner  was  he  di- 
rected, 

III.     To    manifeft    his   love    to    Chrift. It 

might  have  been  thought  that  Simon  had  fallen  from 
his  office  when  he  denied  his  Lord  ;  with  oaths  and 
imprecations,  denied  his  knowledge  of  him.  If  fo, 
he  was  here  reftored  ;  Chrift  entrufted  him  again 
with  the  care  "  of  his  flock — which  he  had  pur- 
chafed  with  his  blood  ;"  and  reappointed  him  to 
"  give  them  their  meat  in  due  feafon."  His  hav- 
ing had  this  charge  here  given  him,  argued  the 
pardon  of  his  offences,  and  his  reftoration  to  fa- 
vor. He  would  not  have  been  required  to  do  the 
work  of  an  apoftle,  had  not  his  ti  anfgreffion  been 
forgiven,  and  his  fin  been  blotted  out.  Judas  had 
no  fuch  truft  repofed  in  him  after  his  fall  ;  no 
fuch  duty  required  of  him.  <:  By  his  (rarfgreffion 
he  fell  from  his  miniftry  and  apcfllefhip,  that  he 
might  go  to  his  own  place,  and  ano'her  take  his 
office."  Judas  repented  ;  but  not  with  repentance 
unto  life.  His  repentance  led  to  death  by  his 
own  hand.  Diverfe  was  that  of  Simon,  both  in 
its  nature  and  effects.     His  was    "  Godly  forrow, 

which    wrought    repentance    unto    life" which 

caufed  him  to  devote  himfelf  wholly  to  the  fervice 


182     Trial  of  Peter's  Love  to  Chrijl.     [Serm. 13. 

of  the  Redeemer,  and  at  lafl  to  lay  down  his  life 
for  his  fake. 

REFLECTIONS. 

I.  Our  fubjeft  teacheth  the  folly  of  felf  de- 
pendence. Who  ever  appeared  to  have  ftronger 
confidence  in  himfelf  than  Peter  ?  Yet  few  have 
fallen  more  fhamefully  than  he. 

If  we  lean  to  ourfelves,  like  things  will  proba- 
bly befall  us.  Our  ftrength  is  weaknefs.  Our 
enemies  are  many  and  powerful  ;  they  are  long 
verfed  in  the  arts  of  deception  ;  well  acquainted 
with  our  weaknefs  ;  know  how,  and  when,  and 
where  to  attack  us  to  advantage.  Left  to  our- 
felves, we  mould  doubtlefs  be  fnared  and  taken 
by  them. 

Simon  was  naturally  bold  and    refolute  ;    had 

preat  love  to  Chrift,  and  zeal  for  his  honor  :    Yet 

U  did  not  enable  him  "  to  ftand  in  the  evil  day." 

f  Peter  fell,  who,  left  to  himfelf,  can  ftand  ?  Not 

me.     But  God  is   able  to  make    the   weakeft  and 

molt  feeble  ftand,  and  will  make  them   ftand    if 

they  truft  in  him.      "  My  grace    is   fuflftcient  for 

thee,  for  my  ftrength  is  made  perfect  in  weaknefs/' 

Blefied  are  they  who  truft  in  him. 

II.  An  high  opinion  of  a  perfon's  own  ftrength, 
or  love  to  God  and  the  Redeemer,  is  mod  com- 
monly the  prelude  to  a  fall.  When  one  thinks 
himfelf  ftrong,  and  feels  fecure,  he  is  foon  taught 
his  weaknefs  and  dependence,  and  the  need  he 
Hands  in  of  a  divine  guardian, by  fome  advantage 
gained  over  him  by  the  enemy  :  Whereas,  thofe 
who  are  fenfible  of  their  own  weaknefs,  and  truft; 


Serm.  13.]     Trial  of  Peter's  Love  to  Chrift,     183 

in  God,  are  holden  up,  and  made  to  (land.  "  Moft 
gladly,  therefore,  will  I  rather  glory  in  my  infirmi- 
ties, that  the  power  of  Chrift  may  reft  upon — me 
for  when  I  am  weak,  then  am  I  ftrong." 

III.  As  felf  knowledge  is  of  great  importance, 
neceftary  to  our  reforming  that  which  is  amifs, 
and  to  our  trufting  in  him  whu  is  able  to  keep  us, 
we  fhould  often  try  ourfelves,  as  in  his  prefence — 
his,  to  whom  our  hearts  are  open.  It  becomes  us 
often  to  re' ire  inward,  and  examine  whether  the 
love  of  Chrift  dwelleth  in  us  ?  Whether  we  love 
him  more  than  theft  ?  Than  the  world  and  the 
things  of  it  ?  If  Chrift  is  not  uppermoft  in  our 
hearts,  "  we  are  not  worthy  of  him."  But  if 
we  can  anfwer  the  queftion  put  to  Simon,  as  he 
anfwered  it,  Lord  thou  knowejl  all  things  ;  thou  know, 
eft  that  I  love  thee,  happy  are  we.  We  remain  in 
a  ftate  of  imperfection  -  may  often  have  occafionto 
mourn  fome  practical  denial  of  Chrift  ;  ftill,  if  he 
who  knoweth  all  things,  knoweth  that  we  love  him,  our 
love  to  him  will  not  be  overlooked  ;  he  will  own 
us  before  his  Father,  and  reward  us  with  eternal 
rewards. 

IV.  Christ's  difciples,  while  in  the  body,  often 
err  ;  if  acquainted  with  ourfelves,  we  muft  ofien 
know  this  of  ourfelves ;  do  we  then  fee  our  faults  ? 

If  any  who  call  themfelves  Chriftians  live  in 
neglect  of  felf  examination,  and  are  consequently 
ftrangers  to  themfelves,  there  is  great  reafon  to 
fear  that  they  are  ftrangers  alfo  to  the  Chriftian 
life.  The  Chriftian  communes  much  with  his 
own  heart,  and  finds  daily  occafioa  to  mourn  be- 


184     T$ial  of  Peter  s  Love  to  Chrifl.     [Serm.  13, 

fore  God,  that  his  fervice  is  fo  defective,  and  that 
he  fo  often  denies  his  Lord,  by  heedlefs  lapfes,  or 
by  fuffering  temptation  to  have  fuch  power  over 
him.  When  the  Lord  looked  on  Peter,  and  thereby 
brought  to  his  remembrance  the  warnings  which 
he  had  given  him,  his  confidence  in  himfelf,  and 
then  his  fall,  lie  went  out  and  wept  bitterly. 

Every  Chriftian  hath  a  meafure  of  this  fpirir, 
and  is  grieved  at  his  heart,  when  he  calls  to 
mind  his  (hameful  denials  of  his  Lord.  If  any, 
who  think  themfelves  his  difciples  are  blind  to 
their  faults,  or  little  affected  with  them — ready  to 
excufe  or  extenuate  them,  efpecially  if  hidden 
from  the  world  ;  or  feel  reluctant  to  take  fhame 
to  themfelves,  when  they  have  fallen,  it  nearly 
concerns  them  to  examine  the  grounds  of  their 
hope  toward  God  ■  there  is  reafon  to  fear  that  they 
"  hold  a  lie  in  their  right  hands."  Thofe  who 
are  Chrift's  difcern  their  faults  ;  confefs  and  for- 
fake  them.  Their  falls  are  made  the  occafion  of 
greater  watchfulnefs,  and  care  to  keep  themfelves 
from  every  wicked  thing,  and  perfect;  holinefs  in 
the  fear  of  God.  May  he  grant  this  to  be  our 
temper,  for  his  mercy's  fake  in  Chrifl.     Amen. 


SERMON    XIV. 
Gifts  no  certain  Evidence  of  Grace* 


^B- 


Luke  x.  20. 


In  this  rejoice  not,  that  the  Spirits  are  subject  unto  you;  but 
rather  rejoice,  because  your  Names  are  written  in  Heaven, 

ABUNDANT  notice  of  Chrift's  coming  preceded 
that  interefting  event.  "  To  him  gave  all  the 
prophets  witnefs." 

Neither  was  his  entrance  here  unattefted.  It 
was  announced  by  an  angelic  choir  ;  by  a  mirac- 
ulous flar  ;  and  by  a  band  of  eaftern  magi.  The 
manger  which  contained  him,  was  particularly 
pointed  out  to  the  fhepherds,  and  his  perfon  defig- 
nated  by  infpired  Simon  and  Anna.     Again, 

When  entering  on  his  miniftry,  witnefs  was 
given  for  him,  both  from  heaven,  and  on  earth  ; 
from  heaven  by  the  vifible  defcent  of  the  hoi)' 
Ghofl,  which  refted  on  him,  and  by  a  voice  tefti- 
fying  that  he  was  the  Son  of  God  ;  on  earth  by 
John,  and  foon  after  by  the  feventy  :  For  thefe 
were  fent  to  prepare  his  way,  and  introduce  him 
to  his  work. 

Z 


186       Gifts  no  Evidence  of  Grace*       [Serm.  14, 

John   was  fent  before,   "  to  make  ready  a  peo- 
ple  prepared  for  the   Lord" — "  Repent   for   the 
kingdom  of  heaven  is  at  hand."     The  feventy,  to 
declare  him  then  entering  on  his  miniftry — "  The 
kingdom    of   God    is   come    nigh   unto    you." — 
John  did  no  miracles  ;  but  the   feventy   witneffed 
Chrift's  truth,  and  their  own  by  wonders  wrought 
in  his  name.     In  the  orders  given  to  them  at  their 
million,   we  find  them  only  directed  to  heal  the 
fick,  as  an  evidence  of  Chrift's  arrival,  and  their 
being  fent  of  him  ;  but  by  the  report  made  at  their 
return  they  appeared  to  have  been  empowered  to 
call  out  devils.     They  probably  did  all  the  migh- 
ty works  done  by  the  twelve,  and  by  their  Lord. 
Thus  they  prepared  his  way. 

Doing  miracles  in  Chrift's  name  would  raife  in 
thofe  who  witneffed  it,  a  defire  to  fee  him  of  whom 
they  fpake,  and  whofe  power  they  difplayed  : 
And  "  they  were  fent  two  and  two  before  his  face 
into  every  city  and  place  whither  he  himfelf  would 
come. 

Had  they  only  proclaimed  his  arrival,  fome 
might  have  liftened  ;  but  few  would  have  "  be- 
lieved their  report."  Greater  evidence  than  their 
word  would  have  been  demanded  ;  as  was  after- 
wards of  Chrift — "  What  fign  fheweft  thou,  that 
we  may  believe  thee  ?"  Neither  would  the  de- 
mand have  been  unreafonable.  Special  meffages 
require  fpecial  evidence  ;  and  it  is  always  given  to 
thofe  who  are  fent  of  God. 

Every  deceiver  may  pretend  to  a  divine  million ; 
but  we  are  forbidden  to  "  believe  every  fpirit,  and 


Serm.  14.]        Gifts  no  Evidence  of  Grace.        187  • 

commanded  to  try  the  fpirits."  The  church  at 
Ephefus  is  commended  for  having  obeyed  this 
command — "  Thou  haft  tried  them  which  fay 
that  they  are  apoftles,  and  are  not,  and  haft  found 
them  liars." 

Our  Savior  fpeaking  of  the  Jews'  rejection  of 
him,  aggravates  their  guilt,  by  a  confideration  of 
the  plentitude  of  the  evidence  which  had  been 
given  them  of  his  truth.  "  If  I  had  not  done  among 
them  the  works  which  none  other  man  did,  they 
had  not  had  fin — but  now  they  have  no  cloak  for 
their  fin — they  have  both  feen  and  hated  both  me 
and  my  Father."* 

At  the  return  of  the  feventy  they  appear  to  have 
been  elated  with  the  exercife  of  the  miraculous  pow. 
ers  which  had  been  delegated  to  them — "  And  the 
feventy  returned  again  with  joy,  faying,  Lord,  even 
the  devils  are  fubjecl:  unto  us  through  thy  name." 

They  had  witneffed  Chrift's  miracles,  but  feem 
not  to  have  wrought  miracles  themfelves  till  now; 
and  when  they  found  themfelves  able  to  do  the 
mighty  works  which  they  had  admired  in  their 
Lord  they  were  filled  with  joy. 

Having  made  their  report,  Chrift  enlarged 
their  powers  and  promifed  them  protection — "  Be- 
hold I  give  you  power  to  tread  on  ferpents  and 
fcorpions,  and  over  all  the  power  of  the  enemy ; 
and  nothing  fhall  by  any  means  hurt  you."  But 
to  prevent  them  from  fetting  an  undue  value  on 
thefe  diftinclions,  the  caution  in  the  text  is  fub- 
joined — if  Notwithjlandmg,  in  this  rejoice  not   that 

*  John  xv.  22 — 24. 


188       Gifts  no  Evidence  of  Grace,       [Serm.  14J 

the  fpirits  are  fubjeB  unto  you  ;  but  rather  rejoice  be- 
tavfe  your  names  are  written  in  heaven. 

In  difcuffing  the  fubjecl,  we  will,  firft  confider 

the  caution  or  prohibition — In  this  rejoice  not  that  the 

fpirits  are  fubjetl  unto  you  ;  then  the  command — But 

rather  rejoice  becaufe  your  names  are  written  in  hea. 

ven. 

I.  We  are  to  confider  the  caution,  or  prohibi- 
tion— In  this  rejoice  not,  &c. 

But  why  not  ?  Was  it  not  matter  of  joy  that 
fpirits,  evil  fpirits  were  fubjecl  to  them  ?  That 
they  were  able  to  diflodge  them  from  the  bodies 
of  men,  by  commanding  them  in  Chrift's  name  ? 
Certainly.  This  enabled  them  to  anfwer  the  ends 
of  their  miflion,  which  had  been  but  very  partial- 
ly anfwered  without  it.  Wherefore  then  the  pro- 
hibition ? 

It  is  rather  the  excefs  of  their  joy,  than  the  joy 
itfelf  which  is  here  forbidden.  They  feem  to  have 
placed  an  undue  value  on  this  power  ;  to  have 
exalted  it  above  its  place,  particularly  as  it  con- 
cerned themfelves.  This  was  the  firft  thing  they 
mentioned  at  their  return  ;  nothing  befide  feems 
to  have  made  fo  deep  an  impreffion  upon  them, 
or  to  have  given  them  equal  felf  importance. 

To  them  there  were  other  things  more  intereft- 
ing  and  important  ;  that  they  were  accepted  of 
God,  and  numbered  among  the  faithful,  and  that 
their  names  were  written  in  heaven,  were  to  them 
occa lions  of  much  greater  joy. 

The  gift  of  miracles  proved  their  miMion,  and 
drew  the  attention  of  thofe  who  witneffed   their 


Serm.  14.]       Gifts  no  Evidence  of  Grace,        189 

mighty  works  ;  but  this  was  not  a  faving  gift. 
A  perfon  might  poffefs  it,  yet  remain  unrenew- 
ed, and  perifh  in  his  fins. 

Some  appear  to  have  exercifed  this  power,  who 
profeffed  no  relation  to  Chrift,  but  were  openly 
connected  with  his  enemies.  This  is  evident  from 
his  expostulation  with  thofe  who  attributed  to  in- 
fernal agency,  the  authority  with  which  he  ex- 
torted obedience  from  evil  fpirits — "  If  I  by  Beel- 
zebub cad  out  devils,  by  whom  do  your  fons  cart 
them  out  ?  Therefore  fhall  they  be  your  judges/'* 
The  fame  appears  from  another  incident,  record- 
ed by  St.  Mark — "  And  John  anfwered,  faying, 
Mailer,  we  faw  one  calling  out  devils  in  thy  name, 
and  he  followeth  not  us  ;  and  we  forbad  him,  be- 
caufe  he  followeth  not  us.  And  Jefusfaid,  Forbid 
him  not  :  For  there  is  no  man  who  fhall  do  a 
miracle  in  my  name,  that  can  lightly  fpeak  evil 
of  me."f 

It  feems  that  fome  who  had  feen  the  difciples 
call  out  devils  in  Chrift's  name,  though  not  them- 
felves  his  difciples,  attempted  to  do  the  fame  and 
fucceeded  ;  and  that  things  of  this  nature  were  not 
uncommon  after  Chrift  began  his  miniflry  ; 
though  it  did  not  always,  if  at  all  fucceed,  after 
his  fufferings  and  exaltation. £ 

The  gift  of  miracles,  like  other  gifts,  was 
diftincr.  from  fan&ifying  grace,  This  grace  was 
often  joined  with  that  gift  ;  but  rtot  always. 
There  was  no  neceffary  connexion  between  them. 

Under  the  former  difpenfatiun,  the  gift  of 
prophecy   did  not  certainly  argue  a  renewed  na- 

*  Luke  xi,  19.         +  St.  Mark  ix.  38;  39.         %  A&s  xix.  13. 


190       Gifts  no  Evidence  of  Grace.      £Serm.  14. 

ture.  It  was  fometimes  given  without  it.  Bala- 
am had  this  gift.  The  deceiver  who  brought  back 
the  man  of  God  who  was  fent  from  Judah  to  re- 
prove Jeroboam,  had  it.  By  divine  order  he  told 
the  Jew  what  would  happen  to  him,  becaufe  he 
difobeyed  the  word  of  the  Lord,  and  returned  to 
eat  bread  in  that  place.  Neither  is  there  a  trait 
of  fanclity  vifible  on  the  prophet  Jonah,  though 
he  was  compelled  to  bear  God's  meffages  to  Nin- 
evah,  and  ufed  to  make  other  fpecial  communica- 
tions to  men. 

Under  the  gofpel  difpenfation  divine  adminif- 
tration  hath  been  the  fame.  Judas  had  doubtlefs 
the  gift  of  miracles  in  common  with  his  fellow 
difciples  ;  and  many  will  appeal  to  the  judge  in 
the  great  day,  that  they  "  have  prophefied  in  his 
name,  in  his  name  caft  out  devils,  and  in  his  name 
done  many  wonderful  works,  to  whom  he  will 
profefs,  I  never  knew  you,"  and  whom  he  will  fend 
away  among  the  workers  of  iniquity. 

Men  are  too  often  eftimated  by  their  gifts. 
Many  confider  thofe  as  the  beft  men  who  poflefs 
the  moll  enlarged,  and  efpecially  the  moll  fhowy 
talents  ;  and  defpife  thofe  of  a  different  defcrip- 
tion,  as  though  their  gifts  and  graces  mull  be 
equal.  But  this  is  wrong.  A  perfon  may  pof- 
fefs  the  talents  of  an  angel  of  light,  who  hath  the 
temper  of  an  infernal.  Such  is  probably  the 
flate  of  apollate  fpirits.  And  fome  of  the  great, 
eft  of  mankind  have  been  fome  of  the  worft  and 
molt  abandoned. 


Serm.  14.]       Gifts  no  Evidence  of  Grace.        191 

Though  this  mull  be  evident  to  the  confiderate, 
there  is  yet  a  difpofition  in  man  to  judge  others, 
yea,  and  himfelf  too,  by  gifts  apart  from  the  grace 
which  fandlifies  gifts,  and  renders  them  beneficial, 
both  to  the  poffeuor,  and  to  the  world  ;  and  at 
the  fame  time  keeps  the  porTeflbr  humble,  and  pre- 
vents him  from  thinking  of  himfelf,  above  that 
which  he  ought  to  think. 

Neither  are  the  renewed  out  of  danger  from 
this  quarter.  San&ification  being  imperfect,  dif- 
tinguiflied  gifts,  or  ufefulnefs,  or  uncommon  di- 
vine communications,  are  liable  to  be  abufed  and 
made  to  fofter  pride  and  raife  in  the  worm  too 
high  an  opinion  of  himfelf.  St.  Paul,  "  though 
not  a  whit  behind  the  very  chiefeft  apoftles,"  need- 
ed fomething  to  keep  him  humble  and  prevent 
him  from  being  elated  by  the  revelations  which 
were  made  to  him.  And  he  left  thefe  things  on 
record  as  a  warning  to  others  ;  and  particularly 
noted  them  to  the  church  at  Corinth,which  abound, 
ed  with  miraculous  gifts,  and  among  whom  they 
were  exceedingly  abufed.  He  declared  them  not 
only  inferior  to  charity,  or  holy  love,  but,  confid- 
ered  in  themfelves,  as  of  no  eflimation  in  a  moral 
view  ;  that  a  perfon  might  poffefs  them  in  the 
higheft  degree,  and  yet  be  nothing  in  religion — 
"  Though  I  fpeak  with  the  tongues  of  men  and  of 
angels,  and  have  not  charity,  I  am  become  as 
founding  brafs,  or  a  tinkling  cymbal.  And 
though  I  have  the  gift  of  prophecy,  and  under- 
ftand  all  myfteries,  and  all  knowledge  ;  and  though 
1  have  all  faith,  fo  that  I  could  remove  mountains, 


192        Gifts  no  Evidence  of  Grace,       [Serm.  14. 

and  have  not  charity,  I  am  nothing.  And  though 
I  beftow  afl  my  goods  to  feed  the  poor,  and  though 
I  give  my  body  to  be  burned,  and  have  not  chari- 
ty, it  profiteth  me  nothing."*  The  apoftle  here 
fuppofeth  a  perfon  poflefTed  of  the  moll  eminent 
miraculous  gifts,  yet  wholly  deftitute  of  religion. 
Could  no  fuch  cafe  happen,  he  would  not  have 
made  the  fuppofmon.  He  did  not  write  to  amufe, 
but  to  edify  and  inftru6i. 

Some  at  Corinth  prided  themfelves  in  their  gifts 
and  defpifed  others — perhaps  men's  moral  ftate 
was  eftimated  by  them.  Therefore  did  he  (how 
the  ufe  of  thofe  gifts — that  they  werediftinct  from 
renewing  grace — that  the  latter  was  more  excel- 
lent than  the  former ;  and  that  the  poffeilion  of  the 
latter  could  not  be  argued  from  the  exercife  of  the 
former. 

Those  gifts  were  very  ufeful  at  that  day,  and  in 
that  city,  which  was  filled  with  idolatry,  and  al- 
mofl  the  headquarters  of  paganifm  j  but  to  the 
pofTefibr  they  were  of  lefs  value  than  Chriftian 
graces — "  Covet  earneftly  the  bed  gifts  ;  and  yet 
ihew  I  unto  you  a  more  excellent  way" — Namely, 
the  charity  defcribed  in  the  following  chapter,  of 
which  we  have  been  treating  above. 

To  prevent  the  feventy  from  indulging  the  fpir- 
it  which  the  apoftle  afterwards  thus  reproved  at 
Corinth,  was  the  defign  of  the  caution  given  them 
in  the  text.  Chrift  obferved  how  they  valued 
themfelves  on  their  gifts  and  checked  the  fpirit  in 

,     *  1  Cor.  xiii.  1,  &c. 


Serm.  14.]        Gifts  no  Evidence  of  Grace.        193 

its  beginning.     Rejoice  not  that  the  fpirits  are  fub- 
jet~t  unto  you. 

II.  We  are  toconfider  the  command — But  rath- 
er rejoice  becaufe  your  names  are  written  in  heaven. 

The  names  of  the  faints  are  here  reprefented  as 
•written  in  Heaven.  This  language  is  figurative, 
accommodated  to  human  weaknefs.  God  hath 
promifed  falvation  to  the  faithful  and  caufed  then! 
to  hope  in  his  mercy ;  but  memorandums  are  not 
neceflaryto  remind  him  of  his  promifes,  or  records 
in  heaven  to  entitle  the  faithful  to  the  heavenly 
inheritance.  God's  counfels  are  always  before 
him.  The  phrafeology  of  the  text  is  borrowed 
from  the  cufloms  of  men,  who  need  memorandums 
and  records  to  fecure  the  fulfilment  of  engage- 
ments. 

When  men  are  made  free  of  a  city,  or  (late, 
they  are  enrolled  in  the  archives  of  the  communi- 
ty— Thence  probably,  the  metaphorical  language 
of  the  text,  and  limilar  fcriptures  :  For  we  often 
find  matters  which  are  determined  in  the  divine 
councils  reprefented  as  written  in  celeftial  records— 
*:  Then  they  that  feared  the  Lord,  fpake  often  one 
to  another,  and  the  Lord  hearkened  and  heard, 
and  a  book  of  remembrance  was  written  before  him, 
for  them  that  thought  on  "  his  name."  Zion  is 
faid  to  be  "  graven  on  the  palms  of  his  hands"— 
The  faints  to  be  written  "  in  the  book  of  life — 
The  dead  to  be  judged  out  of  the  things  written  in 
the  books"  which  will  be  opened  at  the  grand  af- 
fize,  when  the  world  will  be  judged  in  righteouf- 
nefs. 

Aa 


194       Gift5  no  Evidence  of  Grace.       [Serm.  14* 

As  the  rewards  of  grace  are  made  fure  to  the 
righteous,  the  addrefs  to  the  feventy  fpeaks  their 
knowledge  of  it — Rejoice  becaufeyour  names  are  writ, 
ten  in  heaven.  They  could  not  rejoice  in  an  un- 
known good.  But  the  manner  in  which  their 
privileged  ftate  is  mentioned  fuppofes  them  ac- 
quainted with  it.  Chrift  did  not  here  reveal  it — 
did  not  fay,  your  names  are  written  in  heaven,  there, 
fore  rejoice,  but  rejoice  becaufe  they  are  written 
there — becaufe  you  know  it  to  be  the  cafe. 

Neither  do  they  appear  to  have  poffeffed 
knowledge,  in  this  refpect,  which  others  are  deni- 
ed. Others  are  alfo  exhorted  to  rejoice  in  the 
Lord.  The  fuffering  Chriftians  of  that  age  were 
often  reminded  of  the  rewards  in  referve  for  them, 
as  what  would  abundantly  compenfate  all  their 
fufferings  here ;  which  fuppofed  them  acquainted 
with  their  title  to  glory. 

E  jt  how  did  they  attain  this  knowledge  ?  And 
how  may  others  attain  it  ? 

By  confidering  the  conditions  of  the  promifes 
and  feeing  that  they  have  complied  with  them. 
The  promifes  are  made  to  faith  and  repentance, 
to  love  and  obedience.  Where  thefe  are  found  on 
a  perfon,  that  perfon  may  know  that  his  name  is 
written  in  heaven. 

Obedience  flows  from  faith  and  love.  '*  Eve- 
ry good  tree  bringeth  forth  good  fruit."  The 
fruits  of  grace,  are  the  evidences  of  grace,  and 
the  only  evidences  on  which  there  is  depend- 
ence. Should  an  angel  from  heaven  teftify  to 
%  perfon  that  his  name  was  written  there,  the 


Serm.  14.]       Gifts  no  Evidence  of  Grace.       195 

evidence  would  be  inferior  to  that  which   arifeth 
from  the  Chriftian  temper  evidenced  by  fruits  of 
holinefs.     If  thefe  were  found,  that  would  be  ufe. 
lefs ;  if  wanting,  inefficient.     "  By   their  fruits 
ye  (hall  know  them.     In  this  the  children  of  God 
are  manifeft."     Had  a  perfon  fuch  teftimony  from 
heaven,  he  could  know  that  the  bearer  was  from 
above,  only  by  attending  to  his  own  heart  and  life. 
"  Satan  can  transform  himfelf  into  an  angel  of 
light."     Permitted  of  God  he  might  have  accefs 
to  our  minds  and  perfuade  us  that  our  names  were 
written  in  heaven,  while  we  remained  enemies  to 
God  and  under  the  condemning  fentence  of  his 
law,  had  we  no  rule  by  which  to  try  ourfelves  and 
judge  of  our  ftate  ;  but  this  is  not  denied  us.     Yet 
fome  are  probably  deceived,  through  infernal  in- 
fluence, and  filled  with  vain  hopes.     Miftaking 
the  fophiftry  of  Satan,  for  the  operation  of  tjie 
divine  Spirit,  they  boaft  communion  with  God 
and  call  themfelves  his  children  while  no  portion 
of  the   Chriftian   temper   is   found   upon  them. 
Doubtlefs  fome  who  have  gloried  in  fpecial  divine 
communications  have  been   deceived,  relative  to 
the  nature  and  fource  of  the  operations  which  they 
have  experienced.     Suppofed  virions  and  revela- 
tions, are  often  no  other  than  illufions  of  fancy, 
freaks  of  imagination,  or  effects  of  diabolical  influ- 
ence.    Thofe  affefted  with  them  often  appear  con- 
fident of  that  which  fober  reafon  rejects  as  ground, 
lefs. 

If  when  we  turn  the  eye  inward,  we  difcover 
faith  in  Chrift,  forrow  for  fin,  love  to  God,  devot* 


196       Gifts  no  Evidence  of  Grace,       £Serm.  14, 

ednefs  to  his  fervice,  and  reliance  on  his  grace 
through  a  Mediator,  and  thefe  are  evidenced  by 
fruits  of  holinefs,  we  need  no  other  evidence  that 
our  names  are  written  in  heaven  :  But  if  thefe  are 
wanting,  hope  is  vain  and  confidence  delufive— - • 
Gifts,  the  moft  extraordinary,  even  thofe  of  proph- 
ecy and  miracles  are  totally  unavailing.  They  leave 
us  but  as  "  founding  brafs  and  tinkling  cymbals.** 
Instances  of  this  kind  have  formerly  occurred  : 
They  may  occur  again.  It  concerns  us  therefore 
to  look  to  ourfelves,  and  fee  that  our  hopes  are 
not  built  on  the'iand. 

REFLECTIONS. 

I.  The  fubjection  of  evil  fpirits  to  Chrift  fhows 
the  univerfality  of  his  dominion  :  For  even  apof- 
tate  fpirits  have  not,  in  every  refpeft,  broken  from 
under  his  government.  He  fets  them  their  bounds 
which  they  cannot  pafs.  "  Hitherto  (halt  thou 
come  and  no  farther."  When  diflodged  from  a 
man  by  his  order,  they  could  not  enter  a  fwine 
without  his  permiflion.  They  are  permitted  in- 
deed to  indulge  depravity,  but  no  farther  than  in- 
finite wifdom  fees  fit ;  and  oftentimes  their  malice 
is  made  fubfervient  to  the  divine  purpofes.  While 
Chrift  had  his  refidence  on  earth,  they  were  per- 
mitted to  poffefs  the  bodies  of  men,  and  his  fupe- 
rior  power  was  manifefted  in  their  ejection,  and 
thereby  a  new  fpecies  of  evidence  was  given  to  his 
truth  of  the  gofpel — yea  they  were  fometimes 
made  to  confefs  him,  when  men  denied  him  !  "I 
jcnow  thee  who  thou  art;  the  Holy  One  of  God.*" 

*  Luke  iv.  34. 


Serm.  14.]       Gifts  no  Evidence  of  Grace,       197 

In  various  ways  God  hath  made  ufe  of  apof- 
tate  fpirits  to  effect  his  holy  and  merciful  defigns. 
They  have  been  ufed  to  try  the  faith,  and  thereby 
fit  them  for  glory  and  honor — Witnefs  the  ltrangc 
trials  brought  on  Job !  And  all  ferved  to  reftrain 
pride  and  depravity,  and  by  the  trial  of  his  faith 
and  exercife  of  his  graces,  to  prepare  him  for  a 
brighter  crown.  They  may  alfo  be  made  inftru- 
mental  in  bringing  finners  to  repentance.  St. 
Paul  fpeaks  of  "  delivering  one  to  Satan  for  the 
definition  of  the  flefh,  that  the  fpirit  might  be 
faved  in  the  day  of  the  Lord  Jefus:  And  of  deliv- 
ering men  to  Satan,  that  they  might  learn  not  to 
blafpheme."* 

II.  Our  fubjecl;  teacheth  us  not  to  value  our- 
felves  on  account  of  gifts,  or  powers.  Gifts  and 
grace,  we  have  feen  to  be  diflinct — that  the  form- 
er are  a  kind  of  common  flock,  defigned  not  fo 
much  for  the  benefit  of  the  poffeiTor,  as  of  the  pub- 
lic ;  and  that  a  perfon  may  poffefs  them  in  large 
meafure,  and  yet  continue  a  rebel  againfl  God 
and  perifh  in  his  rebellion. 

God  hath  wife  reafons  for  the  beflowment  of 
gifts,  and,  in  fome  way,  gets  glory  to  himfelf  there- 
by. But  every  talent  is  liable  to  abufe.  If  any 
man  abufe  them  God  will  require  it.  Juflice  may 
be  glorified,  where  goodnefs  is  neglected,  and  grace 
defpifed. 

There  is  power  with  God  to  compel  fuch  ufe 
of  his  gifts  as  he  requires.  By  overruling  the  de- 
generacy of  fallen  creatures,   they  often  fubferve 

*  1  Cor.  v. 5  .     1  Tim.  i.  20. 


tg&       Gifts  no  Evidence  of  Grace,       [Serm.  14, 

the  more  mifchievous.  Gifts,  under  the  influence 
his  holy  purpofes.  Princes  who  know  him  not, 
are  often  inftrumental  in  executing  his  defigns.— 
the  A  (Tynan  and  Perfian  monarchs  were  formerly 
made  to  execute  his  judicial  defigns  on  other 
nations  and  on  his  people,  though  "  they  meant 
not  fo,  neither  did  their  hearts  think  fo."  Other 
potentates  do  the  fame,  and  in  the  fame  way.  Yea 
God  hath  power  to  compel  unwilling  obedience  to 
his  known  commands,  and  hath  fometimes  done 
it.  Balaam  was  made  to  blefs  Ifrael  and  foretel 
their  greatnefs,  while  yet  the  enemy  of  Ifrael,  and 
of  the  God  of  Ifrael ;  and  Jonah,  to  bear  God's 
meffages  to  Nineveh. 

To  be  thus  ufed  of  God  gives  no  title  to  his  fa- 
vor. "  When  God  had  performed  his  whole 
work  on  Mount  Zion,"  he  punifhed  the  proud  Af- 
fyrian  whom  he  had  ufed  in  the  execution  of  his 
juftice  :  And  Balaam  perifhed  among  the  enemies 
of  Ifrael.  Service  undefignedly  performed,  and 
that  which  is  the  effect  of  conftraint,  find  no  en- 
couragement in  revelation.  "  If  I  do  this  thing 
willingly,  I  have  a  reward  ;  but  if  againft  my  will, 
a  difpenfation  is  committed  unto  me  ;  what  is  my 
reward  then  ?" 

III.  Though  it  is  lawful  to  "  covet  earneflly 
the  belt  gifts,  there  is  a  more  "  excellent  way" — 
there  is  that  which  is  more  valuable,  efpecially  to 
thepofreffor — the  grace  which  fan&ifies  the  heart. 
If  we  have  this  grace  the  more  gifts  we  poffcfs  the 
better — they  are  all  confecrated  to  the  fervice  of 
God.     If  we  have  only   gifts  they  may  render  us 


Serm.  14.]       Gifts  no  Evidence  of  Grace.       199 

of  grace,  are  beneficial,  but  under  that  of  deprav- 
ity, baleful  in  their  effects. 

Some  pride  themfelves  in  the  powers  which  they 
poffefs,  and  defpife  thofe  of  inferior  abilities— 
fome  miftake  gifts  for  graces,  or  the  fure  evidences 
of  them.  But  the  day  is  at  hand  which  will  cor- 
rect miftakes,  and  exhibit  every  thing  in  its  prop- 
er light.  Then  the  humble  followers  of  the  Lamb, 
who  pafs  through  life  unnoticed,  or  unknown, 
will  be  found  written  in  heaven,  and  will  be  own- 
ed and  honored,  as  the  redeemed  of  the  Lord, 
But  thofe  who  neglect  the  grace  offered  in  Chrift, 
though  they  may  poflefs  the  greateft  powers — may 
fpeak  with  tongues  of  men  and  angels,  and  have 
all  faith  to  the  removing  of  mountains,  will  be  de- 
nied of  the  eternal  Judge,  and  fent  away  into  ev- 
erlafting  punifhment.  Wherefore,  rejoice  not, 
though  thefpirits  may  befubjeB  unto  you;  but  raihet 
rejoice  becaufeyour  names  are  written  in  heaven* 


SERMON    XV. 

Human  Characters  determined  only  by  Divine 
decifion. 


l  Corinthians  Iv.  3,  4. 

But  with  me  it  is  a  very  fmall  thing  that  I  JJiould  be  judged 
of  you,  or  of  mans  judgment ;  yea  I  judge  not  mine  own 
felf.     For  I  know  nothing  by  myfelf  yet  am  I  not  hereby 
jujiified:  but  he  that  judgeth  me  is  the  Lord. 

V^ORINTH  was  one  of  the  principal  cities  of 
Greece.  Enjoying  every  advantage  of  fituation, 
it  became  rich  and  populous.  Mod  cities  in  fim- 
ilar  circumftances  have  become  vicious.  This  be- 
came exceedingly  fo. 

The  religion  of  Corinth  was  paganifm,  which 
naturally  led  to  fundry  vices.  Bacchus  and  Ve- 
nus had  there  their  temples  and  their  votaries ; 
and  luxury,  the  child  of  affluence,  led  to  vice  gen- 
erally. From  fuch  a  combination  of  circumftanc- 
es, the  inhabitants,  like  the  men  of  Sodom,  "  were 
finners  before  the  Lord  exceedingly."  It  might  be 
jultly  ftiled,  like  Pergamos,  M  the  place  where  Sa- 
tan's feat  was/* 


Serm.  15.]   Human  Characters determined,  &c.    201 

Yet  God  had  much  people  in  that  city,  which 
was  revealed  to  the  apoftle,  as  an  inducement  to 
continue  and  labor  in  it,  which  he  did  for  more 
than  eighteen  months.  Nor  did  he  labor  in  vain. 
He  gathered  there  a  large  and  flourifhing  church; 
which  appears  to  have  been  enriched  with  a  great- 
er effufion  of  miraculous  gifts,  than  any  other  of 
the  primitive  churches.  The  ftate  of  Corinth, 
where  God  had  been  unknown,  and  where  fuper- 
flition  had  reigned,  might  render  this  neceflary  in 
order  to  give  fuccefs  to  the  gofpel.  Miracles  are 
adapted  to  arreft  the  attention  of  thofe  who  would 
be  deaf  to  the  voice  of  reafon  and  regardlefs  of 
proofs  drawn  from  it. 

But  thofe  gifts  were  abufed.  They  were  made 
the  occafion  of  pride,  and  of  divifions  :  Which 
fhews  that  there  is  nothing  in  the  nature  of  mirac- 
ulous gifts,  which  fecures  the  proper  ufe  of  them  ; 
that  they  are  no  evidence  of  renovation. 

Though  the  apoflle  labored  to  great  and  hap- 
py effeft  in  that  city  of  the  Gentiles,  after  his  de- 
parture, deceitful  workers  went  among  them,  and 
availed  themfelves  of  his  abfence  to  make  divif- 
ions, and  alienate  their  affections  from  him.  This 
feems  to  have  occalioned  his  writing  the  epiftles 
addreffed  to  them,  which  conftitute  a  valuable  part 
of  the  facred  volume. 

The  calumnies  of  his  enemies,  and  the  effect 
which  they  had  on  the  Corinthians,  are  alluded  to 
in  the  text ;  which  contains  an  expreflion  of  hi* 
feelings  on  the  occafion. 
Bs 


202      Human  Characters  determined      [Serm.  15, 

In  difcuffing  the  fubjeel,  we  JJiall  jujl  glance  at . 
theft  matters,  and  add  a  brief  improvement. 

St.  Paul's  character,  both  as  a  Minifter  and  as 
a  Chriftian,  was  impeached  by  thofe  enemies. — 
They  reprefentcd  him  as  an  unfaithful,  or  unfkil- 
ful  laborer  in  the  gofpel,  and  as  one  who  was  not 
a  fubject  of  divine  grace. 

This  appears  from  his  ftatement  in  the  begin- 
ning of  the  context,  and  from  the  text.  w  Let  a 
man  fo  account  of  us  as  of  the  minifters  of  Chrift, 
and  ftewards  of  the  niv  fieri  es  of  God.  Moreover 
it  is  required  in  ftewards  that  a  man  be  found  faith- 
ful. '•  But  with  me  it  is  a  very  jmall  thing,  that  I 
Jhould  be  judged  of  you,  or  of  man 's  judgment,  yea,  I 
judge  not  mine  ownfclf.  For  1  know  nothing  by  my. 
felf,  yet  am  I  not  hereby  jufiified  :  But  he  that  judgeth 
me  is  the  Lord." 

The  apoflle  here  profeffeth-  himfelf  "  a  minifter 
of  Chrift  and  fteward  of  the  myfteries  of  God,3P 
and  directs  the  Corinthians  to  confider  him  in  that 
light;  or  as  one  put  in -trull  with  the  gofpel,  to 
teach  its  myfteries,  inculcate  its  truths,  urge  its  du. 
ties,  and  tender  its  fupports. 

The  term  myflery  is  ufed  in  Scripture,  to  exprefs 
things  not  difcoverable  by  the  light  of  reafon,  but 
knowable  by  revelation.  It  is  alfo  ufed  to  ex- 
prefs incomprehenfibles  ;  which  may  be  objects  of 
faith  on  the  credit  of  divine  truth.  The  former  is 
the  more  common  fenfe  of  the  term  in  the  gofpel, 
particularly  in  the  paffage  before  us,  and  general- 
ly in  St.  Paul's  epiftles.  "  We  fpeak  the  wifdom 
©f  God  in  a  myflery — the  hidden  wifdom,  which 


S^RM.  15.3  only  by  Divine  decijion,  203 

God  ordained  before  the  world  unto  our  glory  ; 
which  none  of  the  princes  of  this  world  knew  ;  for 
had  they  known  it,  they  would  not  have  crucified 
the  Lord  of  glory.  But  as  it  is  written,  Eye  hath 
not  feen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  pre- 
pared for  them  that  love  him.  Bui  God  hath  re- 
vealed them  unto  us  by  his  Spirit." 

The  gofpel  plan  of  falvation  was  a  myjlery,  a 
hidden  myftery,  till  the  gofpel  day.  It  was  hidden 
from  the  prophets  who  foretold  it ;  and  from  the 
apoftles,  till  after  Chrift's  fufferings  and  refurrec- 
tion.  They  underftood  very  little  of  it ;  knew  al- 
moft  nothing  about  it  till  after  the  afcenfion,  when 
the  comforter  was  fent  down  !'  to  teach  them  all 
things,  and  bring  all  things  to  their  remembrance." 
To  them  it  was  then  matter  of  wonder.  They 
had  not  been  made  to  underftand  that  Chrifl  was 
to  bear  the  fins  of  men — "  that  he  was  to  fuffer 
and  enter  into  his  glory  :"  And  when  he  did  fuf- 
fer, "  they  knew  not  the  Scripture,  that  he  muM 
rife  again  from  the  dead." 

Another  gofpel  myjlery  was  the  calling  of  the 
Gentiles — that  falvation  was  intended  for  them, 
and  to  be  offered  to  them,  in  Chrift,  equally  as  to 
the  natural  feed  of  Jacob.  "  If  ye  have  heard  of 
the  difpenfation  of  the  grace  of  God,  which  is  giv- 
en me  to  you  ward;  how  that  by  revelation  he 
made  known  unto  me  the  myjlery — which  in  oth- 
er ages  was  not  made  known  unto  the  fons  of  men, 
as  it  is  now  revealed  unto  his  holy  apoftles  and 
prophets  by  the  Spirit;  That  the  Gentiles  Jhoxdd  be 


20 i      Human  Characters  determined      [Serm.  15. 

fellow  heirs,  and  of  the  fame  body,  and  partakers  of  his 
promife  in  Chrijl,  by  the  Gofpel,  whereof  I  am  made 
a  minifter.* 

These  were  fome  of  the  myfteries  difpenfed  by 
this  fteward  of  the  myfteries  of  God  ;  who  "  fhun- 
ned  not  to  declare  all  the  counfel  of  God."  He 
declared  the  deep  things,  which  human  reafon 
could  not  have  difcovered ;  and  thofe  alfo  which 
it  cannot  comprehend.  Thefe  are  to  be  found  in 
Paul's  teachings,  as  well  as  the  plain  things  which 
are  eafy  to  be  underftood. 

But  the  principal  bufinefs  of  this  "  fteward  of 
the  myfteries  of  God,"  was  to  open  the  way  of  fal- 
vation  through  a  Savior,  and  fhew  that  proviiion 
is  made  in  him  for  the  falvation  of  both  Jews  and 
Gentiles,  and  offered  alike  to  thofe  of  every  na- 
tion ;  and  to  lead  men  to  the  knowledge  of  them- 
felves  and  the  Redeemer,  and  teach  them  how 
they  might  be  benefitted  by  divine  grace  in  him. 

And  while  he  acknowledged  the  obligations 
of  fidelity,  he  declared  himfelf  no  way  greatly 
affected  by  the  judgment  which  might  be  pafled 
upon  him  by  his  fellow  mortals.  But  with  me  it 
is  a  fmall  thing  to  be  judged  of  you,  or  of  man's  judg- 
ment. An  intimation  that  he  was  judged  and  cen- 
fured  by  fome  of  them.  This  was,  doubtlefs, 
matter  of  notoriety  at  Corinth  3  but  he  little  re- 
garded it.  It  made  no  change  in  him,  or  in  the 
manner  in  which  he  discharged  the  duties  of  his 
office.  He  was  chiefly  concerned,  to  obtain  the 
approbation  of  an  higher  tribunal  that  of  his  di- 

*Ephcfians  iii.  2 — 7. 


Serm.  15.]  only  by  Divine  dedfion.  205 

vine  matter,  the  Judge  of  all.  The  judgment  of 
fellow  mortals  did  not  move  him — He  thatjudgeth 
me  is  the  Lord. 

Not  that  he  was  wholly  indifferent  to  the  opin- 
ion entertained  of  him  by  his  fellow  men.  Had 
he  been  fo,  he  would  not  have  undertaken  his  own 
defence  as  in  thefe  epiftles.  A  meafure  of  efteem 
was  necefTary  to  his  ufefulnefs  in  the  miniftry. 
Had  all  who  heard  him  thought  him  the  enemy 
of  God,  he  could  have  done  no  good  in  it. 
Therefore  his  endeavor  to  rectify  their  miftakes. 
And  the  rather  becaufe  he  held  the  truth  as  it  is 
in  Jefus  ;  fo  that  in  rejecting  him,  and  the  doc- 
trines which  he  taught,  they  turned  aiide  into  er- 
rors which  might  fatally  miflead  them.  But  he 
did  not  wrong  his  confcience  to  pleafe  them,  or 
depart  from  truth  to  gain  their  approbation — 
"  Do  I  feek  to  pleafe  men  ?  For  if  I  yet  pleafed 
men,  I  mould  not  be  the  fervant  of  Chrift."  Had 
Paul  been  chiefly  concerned  to  pleafe  men,  he 
would  have  continued  a  Pharifee. 

The  perfon  who  would  pleafe  Chrift,  while 
paying  fuch  deference  to  the  ooinions  of  men  as 
fairly  to  weigh  every  objection  againll  his  faith  or 
practice,  and  try  them  by  the  divine  rule,  mull  be 
careful  to  conform  to  that  rule,  whatever  opinions 
may  be  entertained  of  him.  Of  the  meaning  of 
the  rule  he  mull  judge  for  himfelf  before  God — 
11  calling  no  man  mailer."  The  reafons  of  his 
faith  and  practice,  and  his  conflruction  of  the  di- 
vine rule,  he  may  lay  before  his  fellow  men,  to 
remove  the  grounds  of  prejudice  j    but  he  muft 


206      Human  Characters  determined     [Serm.  15. 

rife  fo  far  above  their  frowns  and  flatteries,  as  not 
to  be  influenced  by  them  to  difguife  his  fenti- 
ments,  or  counteract,  his  own  judgment  of  the  law 
of  God,  of  the  gofpel  of  Chrift,  or  of  the  duties 
incumbent  on  him. 

It  is  not  by  human  judgments  that  we  are  to 
(land  or  fall.  It  is  happy  that  this  is  the  cafe  ; 
that  the  good  man  hath  a  judge  more  jufl  and  can- 
did than  his  fellow  fervants  ;  one  who  knows  and 
pities  his  weaknefs,  though  he  hath  none  of  his 
own  :  "  Let  me  fall  into  the  hands  of  the  Lord, 
for  his  mercies  are  great ;  and  let  me  not  fall  into 
the  hand  of  man." 

Bur  the  apoftle  did  not  flop  with  a  declaration 
that  the  judgment  of  others  did  not  move  him  ; 
he  brought  it  home  to  himfelf  :  Yea.  I  judge  not 
mine  own  jelj.  For  I  know  nothing  by  my f elf,  yet 
cm  I  not  hereby  jujlified  ;  but  he  that  judgeth  me  is 
the  Lord.  St.  Paul  had  a  witnefs  in  himfelf  that 
he  was  fincere  and  upright  before  God — "  Our 
rejoicing  is  this,  the  teflimony  of  our  confeience, 
that  in  fimplicity,  and  Godly  hncerity,  not  by 
flefhly  wifdom,  but  by  the  grace  of  God,  we  have 
had  our  converfation  in  the  world,  and  more 
abundantly  toward  you." 

The  fame  is  the  import  cf  his  declaration  in  the 
text — "  I  know  nothing  bymyjelf — am  confeious  of 
no  allowed  wickednefs — of  no  wilful  error,  either 
in  profefhon  or  practice."  But  he  dared  not  to 
afTert  that  he  had  made  no  miftakes — yet  am  I  not 
hereby  jujlified.  He  knew  himfelf  liable  to  error — 
did  not  "  trull  his  own  heart."     He  that  judgeth  me 


Serm.  15.]  only  by  Divine  dccifion.  207 

is  the  Lord — "  his  judgment  is  according  to  truth 
— that  will  determine  my  character,  and  fix  my 
doom." 

The  apoftle  could  remember  a  time  in  which 
he  had  confcientioufly  done  wrong.  He  had  per. 
fecuted  the  church  ;  killed  Chrift's  difciples,  and 
thought  he  was  doing  right ;  verily  believed  that 
he  was  doing  God  fervice  ! — Now  he  a£ted  con- 
fcientioufly in  "  preaching  the  faith  he  had  once  de. 
ftroyed" — in  the  manner  of  his  preaching  it  ;  and 
discharging  every  miniflerial  and  Chriftian  duty  ; 
though  he  was  cenfuredand  calumniated  by  fome, 
and  fufpected  by  others.  He  followed  the  light 
of  his  own  mind,  and  determined  to  follow  it  ;  fo 
to  acl;  as  not  to  be  condemned  of  himfelf.  But  he 
knew  that  the  llandard  of  rectitude  did  not  follow 
his  views,  and  vary  with  his  judgment.  "  If 
his  heart  did  not  condemn  him,  he  had  confidence 
toward  God  ;  vet  he  knew  God  to  be  greater  than 
his  heart,"  and  poffefTed  of  all  knowledge  ;  dared 
not  therefore  affirm  that  his  judge  would  approve 
of  all  which  he  approved — Yet  am  I  not  hereby  jus- 
tified— he  that  judgeth  me  is  the  Lord. 

IMPROVEMENT. 

I.  We  fee  that  cenfure  may  be  incurred  with- 
out neglect  of  duty,  When  Paul  was  converted 
to  Chriiiianity,  he  was  made  an  apoflle,  and  or- 
dered of  the  Redeemer  to  preach  the  gofpel.  He 
obeyed.  He  was  guided  in  his  work  by  the  fpirit 
of  God  ;  yet  he  was  blamed  by  fome,  and  fufpecl. 
ed  by  others. 


208      Human  Characters  determined      [Serm.  15. 

That  (Thrift's  faithful  fervants  are  flandered 
and  reproached  is  not  a  new  thing  under  the  fun. 
It  hath  been  common  among  men.  And  herein 
they  are  only  -nude  like  their  Lord.  And  mail 
they  think  it  ft  range  ?  "  Jt  is  enough  for  the  dif_ 
ci pie  that  he  be  as  his  mafter,  and  the  fervant  as 
his  Lord.  It  they  call  the  mafter  of  the  houfe 
Beelzebub3how  much  more  them  of  his  houfehold  ?" 

When  oppofition  and  reproaches  come  from 
thofe  who  profefs  friendfhip  to  Chrift  they  wound 
the  deeper.  This  however,  hath  often  happened. 
It  happened  to  the  apoftle  at  Corinth,  and  elfe- 
where.  Jf  we  witnefs  that  which  is  fimilar,  we 
need  not  be  furprizcd,  as  though  fome  flrange 
thing  had  happened. 

II.  Are  we  unjuftly  cenfuredby  our  fellow  fer- 
vants. or  reproached  while  in  the  way  of  our  duty  ? 
We  have  here  an  example  worthy  our  imitation. 
St.  Paul  was  chiefly  concerned  to  approve  himfelf 
to  God.  We  fhould  be  fo  too — ihould  ftudy  to 
acquaint  ourfelves  with  the  divine  rule,  and  to 
conform  to  it  ;   not  difobeying  God  to  pleafe  men. 

Great  care  is  requisite  to  know  our  duty.  En- 
veloped in  darknefs,  and  Dialled  to  error,  it  is  of- 
ten difficult  to  find  out  the  right  way.  But  we 
are  not  left  without  inftru&ion.  A  rule  is  given 
us  by  which  we  may  "judge  of  ourfelves  what  is 
right."  Of  that  rule  we  muft  judge  for  ourfelves, 
and  by  it  try  ourfelves.  '<  To  our  own  mafter  we 
ftand  or  fall."  To  obtain  his  approbation  fhould 
be  our  chief  concern.  "  If  God  be  with  us,  who 
can  be  againft  us  ?'' 


Serm.  15.3  only  by  Divine  decijion.  feoo, 

III.  Knowing  ourfelves  fallible,  it  besomes 
us  to  maintain  a  jealoufy  over  ourfelves,  and 
be  conftamly  on  our  guard.  We  ftiould  confid- 
cr,  that  though  we  do  not  fin  wilfully,  and  our  own 
hearts  do  not  condemn  us.  yet,  we  are  not  hereby 
jujlified.  We  are  confcious  that  we  have  often, 
erred,  and  made  wrong  conclufions,  when  we  did 
not  defign  to  leave  the  right  way.  We  are  liable 
to  do  the  fame  again.  Our  eve  thould  therefore 
be  to  God  for  direction  and  guidance — "  That 
which  I  know  not,  teach  thou  me ;  if  I  have  done 
iniquity,  I  will  do  no  more." 

This  is  the  more  neceffary,  becaufe  "  the  light 
which  is  in  us  may  have  become  darknefs."  For 
there  are  thofe  who  "  put  darknefs  for  light  and 
light  for  darknefs.'*  Thofe  with  whom  this  i3 
the  cafe  know  it  not  ;  they  flatter  themfelves 
and  cry  peace.      "  To  the   pure,  all  things  are 

pure  ;  but  to  them  that  aredefiled,  and  unbe- 
lieving, is  nothing  pure  ;  but  even  their  mind  and 
confcience  is  defiled."  This  often  happens  to 
thofe  who  for  a  time  yield  to  temptation  andgo  into 
the  ways  of  fin;  they  contract  falfe principles,  and 
judge  by  them,  and  probably  fometimes  live  and 
die  under  the  deceptive  influence  of  their  darkening 
power.  None  would  dare  to  plead  before  the  bar 
of  Chrift,  that  they  were  his  difciples,  "  and  had 
eat  and  drank  in  his  prefence,"  had  they  not  been 
deceived  into  falfe  views  of  duty,  and  miftaken  ap- 
prehenfions  of  the  conditions  of  acceptance  with 
him. 

Cc 


210  Human  Characters  determined,  &c.  £Serm.  15, 

Judging  well  of  ourfelves  doth  not  enfure  juf- 
tification  at  the  bar  of  heaven.  Our  judgments  of 
ourfelves  may  be  erroneous.  If  they  are  fo,  they 
will  be  reverfed.  We  fhall  "  be  judged  out  of 
the  books,  according  to  our  works  ;"  not  accord- 
ing to  our  falfe  and  deceitful  views.  /  know  noth- 
ing by  myfelf,yet,  am  I  not  hereby  jujlifeed.  For  not 
he  that  commendeth  himfelf  is  approved,  but  whom  ths 
Lord  commendeth. 


& 


sg£&$HP3Li 


M\f\r*z> 


SERMON    XVI. 

Characters  will  be  disclosed^  and  Justice 
awarded. 


I  Corinthians  iv.  5. 

"-Judge  nothing  before  the  time,  until  the  Lord  come,  wh<9 
both  will  bring  to  light  the  hidden  things  of  darkness,  and 
will  make  manifest  the  counsels  oj  the  hearts  ;  and  then 
shall  every  man  have  praise  of  God. 

ST.  PAUL  having  profefled  himfelf  a  minifterof 
Chrift,  and  fteward  of  the  myfteries  of  God,  ac- 
knowledged the  obligations  of  fidelity,  and  dif- 
claimed  anxious  concern  refpecting  the  opinion 
entertained  of  him  by  his  fellow  men,  becaufe  the 
Lord  was  his  judge,  here  adds  a  caution,  reprehen- 
five  of  the  cenforious  fpirit  of  the  Corinthians, 
who  feem  to  have  liftened  to  his  enemies,  and  giv- 
en into  their  fufpicions  of  the  apoftle.  Therefore 
judge  nothing  before  the  time——— 

In   the  text  we  obferve  a  caution   againjl   rajk 

judging  the  char  a  tiers  of  men — a    declaration   thai 

they  will  be  known  when  the  Lord  comes — and  that 

fome  things  commendable  will  then  be  found  in  all-— 


2t2         Characters  will  be  difclofed        [Serm.  16. 

thenjhall  every  man  have  praife  of  God.      We  ob- 
Jtrve — 

I.  A  caution  againfl  rajh  judging  the  characters 
of  men — judge  nothing  before  the  time,  until  the 
X-ord  come. 

Civil  judges  may  give  judgment  according  to 
law  and  evidence,  on  thofe  brought  before  them 
for  trial — fo  may  the  church  on  thofe  arraigned  at 
her  tribunal.  Thefe  are  neceffary  to  the  fubfift- 
ence  of  civil  and  ecclefialtical  communities ;  there- 
fore ordered  of  God.  It  is  another  fpecies  of 
judging  which  is  here  forbidden;  judging  the 
characters  of  men,  efpecially  fuch  as  profefs  God- 
linefs,  and  appear  to  acl  fincerely  ;  pretending  to 
determine  their  moral  ftate,  before  the  motives 
which  actuate  them  are  difclofed.  This  is  judging 
before  the  time,  and  without  evidence  on  which  to 
ground  a  judgment;  which  the  wife  man  obferves 
to  be  folly  and  a  fhame  to  him  who  doth  it. 

This  had  been  done  at  Corinth,  by  the  enemies 
of  the  apoftle  ;  and  hath  been  done  by  ethers  in 
every  age.  There  have  ever  been  people  who 
have  dared  to  fcatter  their  cenforious  decifions  at 
random,  according  to  the  prevalence  of  humor, 
caprice,  or  prejudice  ;  often  to  the  wounding  of 
the  faithful  ;  and  rending  of  the  body  of  Chrift. 

This  occaGons  temporary  mifchief ;  but  the 
day  is  coming  when  all  thefe  diforders  will  be  rec- 
tified. The  cenfurer,  and  the  cenfured,  will  Hand 
at  the  fame  bar,  and  be  tried  by  the  fame  Judge. 
Every  wrong  judgment  will  then  be  reverfed,  and 
every  injurious  fufpicion  be  removed.     For, 


Serm.  l6.]  and  Juflice  awarded.  213 

II.  Every  man's  char  after  xuill  be  known  when 
ike  Lord  comes — ivho  will  bring  to  light  the  hidden 
things  of  darkncfs,  and  will  make  manijejlthe  counfels 
of  the  hearts. 

Many  things  neceflary  to  determine  the  moral 
characters  of  men  are  hidden  from  mortal  eyes. 
We  are  ignorant  of  the  counfels  of  the  hearts — do  not 
know  their  purpofes  and  views.  Without  this 
knowledge,  right  judgment  cannot  be  formed. 

Our  knowledge  of  ourfelves  is  imperfecl.  For 
felf  knowledge  we  have  advantages  which  we  have 
not  for  the  knowledge  of  others.  We  can  turn  in- 
ward, and  contemplate  the  motives  which  govern, 
and  the  views  which  actuate  us.  Bat  pride,  paf- 
fion,  prejudice,  or  the  corrupt  bias,  operating  in 
ways  unperceived,  often  blinds  the  mental  eye,  and 
renders  us  ftrangers  at  home.  "  Whofo  trufteth 
his  own  heart  is  a  fool. — The  heart  is  deceitful 
above  all  things,  and  defperately  wicked,  who  can 
know  it  ?"  It  requires  great  attention  to  form  a 
juft  judgment  of  ourfelves — yea,  to  attain  that  felf 
knowledge  which  is  neceflary  for  us.  With  re- 
gard to  the  knowledge  of  others,  the  difficulty  is 
(till  greater.  We  can  neither  fee  the  heart,  nor 
know  the  thoughts  and  defigns. 

We  are  often  at  a  lofs  for  the  motives  which 
occafion  things  which  fall  under  our  obferva- 
tion.  Other  things  which  might  call  light  upon 
them,  are  hidden  from  us.  But  when  the  Lord 
Cometh,  the  veil  fpread  over  fecret  matters  will  be 
removed.  "  There  is  nothing  covered,  that  fhall 
?iot  be  revealed,  or  hid  that  fhall  not  be  known." 


214         Characters  will  be  difclofed         [Serm. 16. 

ihe  Lord  will  bring  to  light  the  hidden  things  of  dark* 
nefs,  and  make  manifefl  the  counfels  of  the  hearts. 

How  hearts  will  be  opened  to  view,  we  know 
not.  Perhaps  when  the  veil  of  flefh  is  removed, 
minds  may  poffefs  an  intuitive  knowledge  of  each 
other — be  able  to  look  into  one  another,  as  while 
in  the  body,  they  look  into  themfelves.  Here, 
this  is  mercifully  prevented  ;  but  may  be  no  lon- 
ger necefTary  in  another  Mate  of  exiflence.  It  may- 
be requiute,  to  that  inveftigation  of  characters 
which  we  are  taught  to  expecl:  at  Chrift's  coming. 
For  it  is  the  language  of  the  text,  and  other  Scrip- 
tures, that  every  impediment  to  the  complete 
knowledge  of  each  other,  will  then  be  done  away  ; 
that  no  perfon's  character  will  longer  remain  pro- 
blematical. The  hidden  works  of  darknefs  will  be 
brought  to  light,  and  the  counfels  of  the  hearts  made 
manifefl. 

Astonishing  fcenesof  wickednefs  will  then,  no 
doubt,  be  difclofed.  Probably  each  one  will  dif- 
cover  things  in  himfelf  which  he  had  not  fufpecl- 
cci — depravity,  unfairnefs,  difingenuity,  the  bare 
fufpicion  of  which  by  others,  would  be  refented  as 
afFrontive. 

When  the  prophet  forewarned  Hazael  of  the 
cruelties  which  he  would  exercife  when  he  mould 
be  king  of  Syria,  his  nature  feemed  to  revolt — he 
could  not  fufpect.  himfelf  capable  of  fuch  enormi- 
ties. "  But  what!  is  thy  fervant  a  dog  ?"  But  all 
was  verified  when  he  had  afcended  the  throne  ! 

But  though  a  world  of  hidden  iniquity  will 
appear  when  the  counfels  of  the  hearts  fhall  be  made 


Serm.  16.]  and  jfujlice  awarded,  215 

manifejl.  Good  things  will  alfo  be  opened  to 
view  which  had  till  that  day  been  concealed — yea, 

III.  Some  things  commendable  will  be  found  in 
all.     Thenjhall  every  man  have  praife  of  God. 

All  are  finners.  "There  is  none  good  but 
one,  that  is  God."  Some  "  are  finners  exceed- 
ingly." Some  will  continue  fuch  till  they  mail 
have  time  no  longer — die  as  they  have  lived,  and 
be  fentenced  to  "  have  their  part  in  the  lake  of  fire-- 
which  is  the  fecond  death." 

But  though  numbers  of  this  defcription  will  be 
found  when  the  Lord  comes,  it  is  prefumed  that 
there  will  be  none  among  them  in  whom  there 
will  be  nothing  commendable — who  will  never 
have  done  a  praife  worthy  action. 

When  "  every  work  is  brought  into  judgment 
and  every  fecret  thing,  whether  it  be  good  or  evil," 
every  thing  commendable  which  hath  been  done 
by  the  wicked,  will  come  into  the  reckoning. 
Nothing  will  be  overlooked,  becaufe  done  by  fin- 
ners. The  prejudices  inherent  in  mankind  often 
render  them  blind  to  what  is  commendable  in  an 
enemy,  and  caufe  them  to  magnify  his  failings  ; 
but  not  fo  the  Deity.  God  is  perfect.  "  The  way 
of  man  will  he  render  unto  him,"  whatever  may 
be  his  general  character. 

The  faints  are  not  equal  in  virtue  and  the  at- 
tainments of  grace.  Therefore  the  differences 
which  will  be  made  among  them.  When  they 
fhall  ftand  before  the  Judge,  their  whole  proba- 
tion, with  all  its  circumftances,  will  be  reviewed, 
and  every  praife  worthy  purpofe,  delire  and  ac- 


2 1 6         Characters  will  be  difclofed         [S e r m .  1 6. 

tion,  will  be  confidered  and  rewarded.  On  the 
othe*  band,  every  neglect  of  duty  and  every  devi- 
ation from  it,  will  come  into  the  account  and  make 
deduction  from  the  weight  of  glory  referved  for 
them. 

And  among  the  enemies  of  God,  fome  will  be 
found  greater  finners  than  others — to  have  finned 
longer — againfl  greater  lights,  and  to  have  been 
guilty  of  more  and  greater  crimes.  To  fuch  will 
be  referved  the  greater  weight  of  woe.  In  order  to 
thefe  difcriminations  their  whole  probation  will 
be  confidered.  And  in  thofe  on  whom  fentence  of 
condemnation  will  pafs,  the  righteous  judge  will 
take  due  notice  of  every  paufe  which  they  (hall 
have  made  in  the  ways  of  fin — of  every  inftance 
in  which  they  may  have  denied  themfelves,  out  of 
regard  to  the  divine  authority,  though  it  may  have 
been  out  of  fear  of  God's  judgments,  and  of  every 
act  of  kindnefs  done  bv  them,  to  a  fellow  crea- 
ture. Every  thing  of  this  nature,  will  be  confid- 
ered, and  make  fome  deduction  from  the  punifh- 
ment  which  would  otherwife  have  been  inflicted 
on  them.  The  judge  will  pafs  nothing  of  this 
kind  unnoticed,  condemning  the  finner  to  the  fame 
degree  of  fufFering,  as  though  it  had  not  been  found 
upon  him.  A  cup  of  cold  water  given  to  a  difci- 
ple  of  Chrifl,  will  not  lofe  its  reward.* 

"  Herod  feared  John,  knowing  that  he  was  a 
juft  man  and  an  holy,  and  obferved  him  ;  and 
when  he  heard  him  he  did  many  things,  and  heard 
him  gladly."     Herod's  punifhment  will  not  be,  in 

*  Matthew  x.  42. 


Serm.  16.]  and  Jujlice  awarded.  217 

every  refpeft,  the  fame,  as  though  he  had  paid  no 
attention  to  John's  teaching.  He  will  not  be  pun- 
ifhed  for  refuting  to  hear  John,  when  he  did  hear 
him,  or  for  refuting  to  do,  what  he  did  do,  incom- 
pliance with  his  counlel  :  Though  he  will  be  con. 
demned  as,  eventually  the  murderer  of  that  holy 
man.  His  partial  obedience  might  be  extorted  by 
fear;  but  this  is  preferable  to  difobedience  ;  oth 
erwife  fear  would  not  be  urged  as  a  motive  to  obe- 
dience. "  Fear  him  who  is  able  to  deftroy  foul 
and  body  in  hell."  If  preferable  to  difobedience, 
a  difference  will  be  made  between  thofe  who  obey 
from  no  higher  principle,  and  thofe  who  difobey. 

Here  God  certainly  makes  a  difference  between 
them.  When  Rehoboam  humbled  himfelf  in  the 
time  of  his  affliction,  "  the  wrath  of  the  Lord  turn- 
ed from  him  that  he  would  not  deftroy  him  :  And 
alfo  in  Judah  things  went  well."  But  his  repent- 
ance was  not  unto  life.  The  character  given  him 
at  his  death  is  that  of  a  wicked  man. 

When  Ahab,  affrighted  by  the  preaching  of  Eli- 
jah, as  he  was  going  to  take  poffeffion  of  the  vine- 
yard of  murdered  Naboth,  "  humbled  himfelf  and 
walked  foftly  :"  God  fignified  his  approbation  of 
his  legal  repentance  and  partial  amendment,  in 
preference  to  his  former  courfe;  though  he  after- 
wards cut  him  off  in  his  fins. 

These  are  unequivocal  evidences  that  partial 
obedience,  though  dictated  by  the  fervile  principle 
of  fear,  is  preferable,  in  divine  eilimation,  to  al- 
lowed difobedience.  God  makes  a  difference  in 
his  treatment  of  people  here,  on  this  account ; 
D  D 


218         Characters  will  be  difclofd         [Serm.  16. 

fufpends  his  judgments,  and  mitigates  fomewhat 
of  their  feverity,  where  he  fees  this  kind  of  relent- 
ing in  finners.  If  God  doth  this  here,  is  there  not 
reafon  to  believe  that  he  will  do  it  hereafter  :  The 
rules  of  divine  adminiftration  are  doubtlefs  uni- 
form in  time  and  eternity.  Where  he  gives  a  com- 
parative preference  here,  he  will  do  the  fame  here. 

after. 

So  we  obferve  our  Savior  noting  things  com- 
mendable in  fome  who  did  not  belong  to  his  king- 
dom. When  the  young  ruler  who  came  to  inquire 
what  he  mould  do  to  inherit  eternal  life,  declared 
that  he  had  kept  the  commandments  from  his 
youth  up,  he  was  viewed  with  comparative  appro- 
bation.— "  Then  Jefus  beholding  him,  loved  him." 
It  is  not  conceivable  that  his  partial  conformity  to 
the  divine  law  had  not  made  him  to  differ  from 
thofe  who  had  allowedly  difregarded  it — that  his 
character  was  as  bad  as  theirs — though  he  foon 
made  it  evident  that  the  one  thing  needful  was  not 
found  upon  him.* 

Some  fuppofe  that  the  unrenewed  can  do  noth- 
ing but  fin  againft  God  with  all  their  might — that 
every  purpofe  of  their  hearts  is  necejfarily  enmity 
againft  him,  and  all  their  volitions  and  actions  de- 
termined oppofition  to  his  law  and  government : 
But  we  conceive  that  neither  Scripture,  nor  expe- 
rience jultify  the  fuppofition — that  were  fuch  their 
ftate,  they  would  be  in  no  degree,  the  fubjecls  of 
moral  government,  and  would  not  be  addreffed  of 
God  as  moral  agents. 

*  Mark  %.  17.  &t. 


Serm.  16.]  and  Jvfticc  awarded.  219 

Were  mankind  wholly  given  up  of  God,  and 
his  Spirit  withdrawn  from  them,  fuch  might  be- 
come their  Mate;  but  this  is  not  the  cafe.  The 
Holy  Spirit  ilrives  with  them.  They  are  empow- 
ered to  refill  the  Spirit,  or  cherifh  its  influences. 
This  is  manifeft  from  the  divine  exhortations  ad- 
dreffed  to  them,  and  from  their  conduct.  Some- 
times they  paufe  in  the  way  to  deftruction — lift- 
en  to  counfels  and  warnings — do  things  which 
God  requires,  and  deny  themfelves  gratifications 
which  are  in  their  power,  becaufe  God  hath  forbid- 
den and  threatened  to  punifh  them.  The  perfon 
is  not  to  be  found  who  hath  not  a  witneis  in  him- 
felf  that  this  is  the  cafe. 

Should  we  affirm  that  none,  who  are  in  a  Hate 
of  nature,  can  be  influenced  by  fenfe  of  duty  to 
deny  themfelves,  or  attempt  obedience  to  God's 
law,  it  might  give  occafion  to  falfe  hopes.  Thofe, 
the  general  courfe  of  whofe  lives  is  oppofition  to 
God,  fure  that  they  fometimes  deny  themfelves, 
and  like  Herod,  do  things  enjoined  from  above, 
might  flatter  themfelves  that  they  were  children  of 
God,  while  belonging  to  another  family,  and  that 
they  mould  have  peace,  when  there  was  no  peace 
to  them.  Yet  when  the  Lord  cometh,  who  will  bring 
to  light  the  hidden  things  of  darknefs  and  make  manu 
feji  the  counfels  of  the  hearts,  every  man  Jhall  have, 
praife  of  God. 

God  will  overlook  nothing  commendable  which 
may  have  been  done  by  the  vileft  of  the  human 
race,  while  on  probation;  and  fome  things  com- 
spendable  will  be  found  in  the  moll  degenerated  j 


220         Charatters  will  be  difdofcd        [Serm. 16, 

though  in  many,  the  good  will  be  found  fo  low 
as  to  leave  them  on  the  whole,  the  fervants  of  (in, 
and  confequently  to  take  their  portion  among  the 
workers  ot  iniquity. 

REF  LECTIONS. 

I.  The  day  is  coming  which  will  fcatter  the 
darknefs  of  the  prefent  (late.  Here  many  things  con- 
found us.  "  We  fee  but  we  underftand  not."  We 
wonder  ibmetimes  at  what  God  orders,  and  often- 
er  at  what  he  permits.  The  time  approaches  in 
which  all  thf-fe  my  fteries  will  be  cleared  up.  We 
(hall  perceive  wifdom  and  goodnefs  in  all  the  di- 
vine adminjftration.  Our  wonder  at  providential 
regulations  will  terminate. 

Now  we  often  wonder  at  things  done  by  our 
fellow  men — are  unable  to  difcover  the  motives 
which  actuate  them — perhaps  frequently  miftake 
them.  But  this  uncertainty  will  not  be  perpetual. 
The  veil  fpread  over  thefe  things  will  be  removed 
when  the  hidden  things  of  darknefs  are  brought  to  light 
and  the  counfels  of  the  hearts  made  manifefl.  Then 
every  hidden  purpofe  will  be  laid  open,  and  eve- 
ry fecret  counfel  difclofed. 

II.  Vain  are  the  attempts  of  mankind  to  con, 
ceal  their  crimes,  or  difguife  their  characters.  For 
a  time  they  may  hide  their  nefarious  views,  and 
pafs  themfelves  for  other  manner  of  perfons  than 
they  are  ;  but  it  is  only  a  temporary  matter  ;  all 
are  haftening  to  an  omnifcient  tribunal  which  will 
open  every  heart  and  life  to  general  infpection. 
Every  one  will  then  be  made  to  (land  out,  as  he 
is  to  public   view  !    "  Some   men's  (ins  are  open 


Serm.  i6."\  and  Jujlice  awarded.  221 

beforehand,  going  before  to  judgment  ;  and  forne 
men  they  follow  after.  Likewife  alfo  the  good 
works  of  fome  are  manifeft  beforehand  ;  and  they 
that  are  otherwife  cannot  be  hid."  Hitherto  there 
are  fecret  fins,  and  miflaken  characters  ;  but  ere 
long  there  will  be  neither.  "  Every  man's  work 
mall  be  made  manifeft,  for  the  day  mall  declare  it." 

What  folly  then  is  hypocrify  ?  Every  one 
would  defpife  the  delinquent,  who,  while  palling 
to  trial  mould  impofe  on  his  fellows  with  protes- 
tations of  innocence,  when  he  knew  the  judge  ac- 
quainted with  his  guilt,  and  that  he  would  foon 
difclofe  it,  and  open  it  to  public  view.  Such  is 
the  part  a&ed  by  thofe  who  endeavor  to  hide  their 
true  characters,  while  making  their  way  to  the  bar 
of  God. 

III.  These  confiderations  fpeak  comfort  to  the 
righteous,  and  terror  to  the  wicked.  The  Sinceri- 
ty of  the  former  will  ere  long  be  made  manifeft. 
All  the  injurious  charges  brought  againft  them, 
will  appear  to  be  injurious,  and  they  will  be  clear- 
ed of  every  afperfion.  Their  integrity  will  be  dis- 
played, and  they  will  have  praife  of  God.  Nothing 
they  {hall  have  done  or  Suffered,  out  of  regard  to 
God  will  be  forgotten  or  go  unrewarded.  Yea, 
their  defires  and  purpofes  to  honor  him  here, 
though  ability  or  opportunity  to  carry  them  into 
effe£l  might  not  be  allowed  them,  will  be  pro- 
claimed and  rewarded.  "  God  is  not  unrighteous 
to  forget  your  work  and  labor  of  love" — "  David 
did  well  that  it  was  in  his  heart  to  build  an  houfe 
to  God's  name" — therefore  the  divine  prom ife  "  to 


3  22.       Characters  will  be  difclofed         [Serm.  16. 

build  him  an  houfe  and  eftablifh  the  throne  of  his 
kingdom,  forever." 

Bur  the  wicked  who  may  have  paffed  through 
life  under  the  (hades  of  darknefs,  been  miftaken, 
perhaps,  for  the  righteous,  will  rife  at  the  great 
day,  "  to  fhame,  and  everlafting  contempt."  Their 
fins  will  then  find  them  out.  For  "  God's  eyes 
are  on  the  ways  of  man,  and  he  feeth  all  his  go- 
ings. There  is  no  darknefs,  nor  fhadow  of  death, 
where  the  workers  of  iniquity  may  hide  them- 
felves."  And  all  are  written  in  God's  book,  and 
referved  to  judgment;  when  he  "  will  give  to  ev- 
ry  one,  according  to  his  works.  Woe  unto  the 
wicked,  it  fhall  be  ill  with  him,  for  the  reward  of 
his  hands  fhall  be  given  him."  This  will  be 
enough  to  make  miferable.  There  needs  no  more 
than  the  withdrawing  of  mercy,  and  leaving  juf- 
tice  to  take  its  courfe.  This  will  be  the  portion 
of  thofe  who  neglect  offered  falvation.     But, 

IV.  Sinners  who  have,  at  all,  denied  them- 
selves, out  of  regard  to  the  divine  authority,  or 
done  aught  which  God  required,  though  ever  fo 
partially,  will  not  loofe  the  benefit  of  it.  Propor- 
tioned to  its  nature,  and  the  degree  of  rectitude 
found  in  it,  it  will  deduct  from  the  punimment 
which  the  want  of  it  would  have  occafioned.  The 
condemned  will  Hand  fpeechlefs  before  the  judge 
— have  no  reafon  to  offer  why  judgment  fhould 
not  be  executed  upon  them.  By  the  clear  mani- 
feftation  of  their  guilt,  and  the  impartial  juftice  of 
God,  they  will  be  conitrained  to  acknowledge  the 
perfect  fairnefs  and  equity,  yea,  the  moral  neceffi. 


Serm.  16.]  and  Jujiice  awarded.  223 

ty  of  the  fentence  by  which  the  laft  gleam  of  their 
hope  will  be  extinguifhed  ! 

Thus  will  both  the  mercies  and  judgments  of 
God  be  juftified  of  all,  when  hejhall  bring  to  light 
the  hidden  things  of  darknefs,  and  make  manifejl  the 
counfels  of  the  hearts. 


SERMON    XVII. 


God  willing  that  all  Men  should  be  saved. 


i  Timothy  ii.  4. 

Who  will  have  all  Men  to  be  saved,  * 

IN  verfe  firft,  the  apoflle  dire&s  "prayers  and 
thankfgivings  to  be  made  for  all  men  ;" — which 
he  declares  to  "  be  good  and  acceptable  in  the 
fight  of  God  our  Savior  ;  who  will  have  all  men  to 
lefaved."  Had  falvation  been  provided  for  only 
a  part  of  the  human  race,  prayer  and  thankfgiv- 
ings could  have  been  confidently  made  only  for  a 
part.  Thofe  for  whom  no  provifion  was  made, 
would  be  in  like  ftate  with  perfons  who  have  com. 
mittedthe  fin  unto  death,  for  whom  St.  John  inti- 
mates prayer  is  not  to  be  offered  up.  "  There  is 
a  fin  unto  death  ;  I  do  not  fay  that  he  fhall  pray 
for  it."  But  fuch  is  naturally  the  ftate  of  none  of 
the  children  of  Adam.  Divine  goodnefs  is  extend- 
ed to  all,  and  falvation  offered  to  them  ;  there- 
fore is  prayer  and  praife  to  be  offered  up  for  all 
men. 


Skrm.  17.]       God  willing  that  all  Men,  (3c.     225 

It  is  now  propofed,  briefly  to  confider  the  divine 
goodnefs  expreffed  in  the  text — Who  -will  have  all  men 
to  be  faved — thenjome  abufes  of  the  revelation  which 
is  made  of  this  goodnefs  to  mankind. 

I.  We  are  to  conjider  the  divine  goodnefs  here  ex» 
prejfed — Who  will  have  all  men  to  be  faved. 

The  falvation  intended,  is  that  of  the  foul. 
This  comprehends  deliverance  from  merited  fuf- 
ferings,  and  the  beftowment  of  happinefs  which  is 
the  contrail  of  it. 

The  provifion  which  is  made  for  the  comfort 
and  happinefs  of  mankind  in  this  life,  evinces 
ftrange  goodnefs  in  God.  When  we  confider  what 
man  was  made  of  God,  and  what  he  hath  made 
himfelf,  the  divine  benevolence  here  difplayed,  is 
wonderful !  Strange  that  man  was  not  deftroyed, 
and  blotted  out  from  among  God's  works  ! 

Some  fuppofe  this  to  have  been  our  firft  pa- 
rents idea  of  the  threatening  in  cafe  of  difobedi- 
ence,  and  expected  by  them,  when  they  attempted 
to  hide  themfelves  from  the  divine  prefence,  after 
their  fall.* 

Had  man  then  been  deftroyed,  the  race  would 
have  been  extinct.  But  he  was  fpared  ;  fufFered 
long  to  continue  and  rear  a  family,  from  which 
the  myriads  of  human  kind  have  defcended. 
Though  exiled  Eden,  and  doomed  to  labor  and 
forrow,  he  was  ftill  at  the  head  of  this  lower  crea- 
tion, and  creatures  below  him  generally  fubfervi- 
ent  to  his  comfortable  fubfiRence.  The  ground 
was  indeed  curfed  for  his  fake  and  fatiguing  culti- 

*  Geaefis  iii.  8. 

Es 


225  God  willing  that  all  Men  [Serm.  iy, 

vation  rendered  neceflary  ;  but  ftill  it  yielded  the 
neceffaries,  and  many  of  the  comforts  of  life  ; 
though  not  the  fweets  of  its  primitive  ftate. 

These  efFufions  of  divine  goodnefs  were  proba- 
bly the  wonder  of  angels,  though  fo  little  noticed 
by  men,  the  ungrateful  objects  of  them. 

But  thefe  were  inconfiderable,  compared  with 
the  ftrange  provifion  made  for  their  eternal  fal- 
vation. 

That  God  bears  good  will  to  mankind,  not- 
withstanding their  apoftafy,  and  is  defirous  of 
their  falvation,  is  from  many  confiderations  appa- 
rent. It  is  the  fpirit  of  the  text,  and  the  general 
language  of  the  feriptures,  as  will  be  fhewn  in  the 
fequel. 

That  God  is  willing  that  all  mould  be  faved, 
appears  from  the  fufficiency  of  the  provifion  which 
is  made  for  the  falvation  of  finners  ;  the  frequent 
declarations  that  it  is  defigned  for  all  ;  the  offers 
which  are  made  indifcriminately  to  all  ;  and  the 
fuitablenefs  of  the  provifion  to  the  circumftances 
of  all. 

l.  From  the  fufficiency  of  the  provifion  which 
is  made  for  the  falvation  of  finners.  This  is  ade- 
quate to  the  falvation  of  the  whole  race.  Chrift, 
being  a  divine  perfon,  made  an  infinite  atonement. 
In  him  there  is  a  fulnefs  of  merit.  Was  the  num. 
ber  of  finners  ten  times  greater  than  that  of  our 
whole  race,  there  would  be  no  need  of  another 
Savior,  or  of  Chi  ill's  dying  again  for  their  redemp- 
tion. In  him  "  dwells  the  whole  fulnefs  of  the 
Godhead  bodily,"     The  reafon  all  are  not  faved, 


Serm.  17.]  Jlwuld  be  faved,  227 

is  not  a  deficiency  of  merit  in  the  Redeemer,  or 
any  limitation  of  his  fatisfattion.  Sinners  "  are 
not  ftraitened  in  him,  but  in  their  own  bowels." 

2.  That  God  is  willing  all  mould  be  faved  ap- 
pears from  the  frequent  declarations  of  fcripture, 
that  Chrift;  died  for  all — "  Who  gave  himfelf  a 
ranfom/or  all,  to  be  teftiGed  in  due  time — We  fee 
Jefus  who  was  made  a  little  lower  than  the  angels, 
that  he,  by  the  grace  of  God,  mould  tafte  death 

for  every  man.  The  love  of  Chrift  conftraineth 
us  ;  becaufe  we  thus  judge,  that  if  one  died  for  all, 
then  were  all  dead  ;  and  that  he  died  for  all,  that 
they  who  live  mould  not  henceforth  live  unto 
themfelves,  but  unto  him  who  died  for  them,  and 
rofe  again. 

3.  The  fame  appears  in  the  offers  made  to  all. 
When  after  his  refurreclion  Chrift  fent  forth  his 
apoftles  to  effect,  his  gracious  purpofes,  both  his 
orders  and  promifes  were  indefinite — "  Go  ye  into 
all  the  world  and  preach  the  gofpel  to  every  cream 
ture.  He  that  believeth  and  is  baptized  fhall  be 
faved,  but  he  that  believeth  not  fhall  be  damned." 

Had  falvation  been  provided  for  only  a  part  of 
mankind,  and  the  Savior  been  unwilling  the  refi- 
due  fhould  be  faved,  he  would  not  have  given 
charge  to  his  minifters  to  tender  falvation  to  all — 
to  every  creature,  and  declared  that  whoever  came 
up  to  the  fpecified  conditions,  fhould  be  faved. 

Nothing  falfe  or  infincere  can  be  predicated  of 
God  our  Savior.  His  words  are  truth.  His  offers 
and  propofals  are  fair  and  open.  That  which  ap- 
pears the  mod  obvious  meaning  of  them  is  their 


228  God  willing  that  all  Men  [Serm.  17. 

meaning.  And  furely  the  offers  of  falvation  ap- 
pear to  be  made  to  all  who  hear  the  found  of  the 
gofpel  ;  and  they  are  invited  and  urged  to  accept 
them.  They  were  fo  by  Chrift.  "  In  the  laft 
day,  that  great  day  of  the  feaft,  Jefus  flood  and 
cried,  faying,  If  any  man  tbirft,  let  him  come  un- 
to me  and  drink."*  And  they  were  fo  by  his 
apoftles  when  fent  into  all  the  earth  to  fpread  the 
gofpel  among  the  nations,  and  call  them  to  come 
to  Chrift  for  life. 

4.  The  fame  thing  appears  from  the  fuitablenefs 
of  the  provifion  which  is  made  for  the  falvation 
of  finners,  to  the  circumftances  of  all  men. 

Man  needed  an  atonement,  and  he  needed  af- 
fiftance,  and  both  are  provided  in  Chrift.  Of  the 
former  we  have  fpoken,  and  there  is  no  need  to 
add.  Man's  weaknefs  is  fuch  that  he  is  unable  of 
himfelf  to  conquer  either  fpiritual  enemies  with- 
out, or  his  own  corruptions  within.  Through 
Chrift  needed  aid  is  offered  to  him  ;  he  is  invited 
to  the  throne  of  grace,  and  affured  that  he  {hall 
not  feek  in  vain,  but  "obtain  mercy,  and  find 
grace  to  help  in  time  of  need.  Afk,  and  it  fhall 
be  given  you  ;  feek  and  ye  fhall  find — If  ye  being 
evil  know  how  to  give  good  gifts  to  your  children, 
how  much  more  mail  your  heavenly  Father  give 
his  holy  Spirit  to  them  that  afk  him  ?"  Though 
mankind  have  rebelled  againft  God,  he  is  more 
ready  to  hear  their  cries,  and  give  his  fpirit  to 
fan&ify  and  fave  them,  than  the  moft  affectionate 
earthly  parent  to  fhew  kindnefs  to  his  child. 

*  John  vii.  37. 


Serm.  17.]  Jhould  be  faved.  229 

The  gofpel  is  defigned  as  a  remedy  for  human 
weaknefs,  equally  as  for  human  guilt.  It  is  every 
way  adapted  to  the  circumftances  of  the  creatures 
to  whom  it  offers  falvation.  It  is  a  fair  tender  of 
pardon  and  peace,  of  life  and  happinefs  to  all  who 
hear  its  joyful  found  ;  it  not  only  opens  thefe 
bleflings  to  their  view,  but  brings  them  within  their 
reach. 

5.  The  divine  benevolence  is  farther  evident 
from  the  exercife  of  forbearance  towards  in- 
grates,  who  neglecl:  and  flight  offered  falvation. 
God  doth  not  foon  enter  into  judgment  with  them, 
but  waits  with  much  long  fuffering  ;  repeats  his 
calls  and  warnings  ;  urges  finners  in  various  ways, 
and  by  various  means,  to  turn  and  live  ;  inwardly 
by  the  flrivings  of  his  Spirit,  and  warnings  of  con. 
fcience  ;  outwardly  by  his  word  ;  his  providence, 
and  the  voice  of  thofe  whom  he  fends  to  "  warn 
the  wicked  from  their  way,  and  befeech  them  in 
ChrifVs  Mead  to  be  reconciled  to  God." 

The  reafon  of  all  thefe  applications  to  finful 
man,  is  that  mentioned  by  St.  Peter — "  The  Lord 
— is  long  fuffering  to  us  ward,  not  willing  that 
any  fhould  perifh,  but  that  all  fhould  come  to  re- 
pentance." 

II.  We  are  to  conjider  fome  ahufes  of  the  revela- 
tion of  divine  goodnefs  which  is  made  to  mankind. 

There  is  no  gift  of  God  which  depravity  may 
not  abufe.  The  belief  of  the  divine  perfections, 
efpecially  of  the  divine  mercy  and  benignity  is  of. 
ten  made  the  occafion  of  fin.  Thofe  whofe  "  hearts 
are  turned  away  from  the  Lord,    when  they  hear 


230         God  willing  that  all  Men  [Serm.  17 . 

the  words  of  the  curfe,  are  wont  to  blefs  them- 
felves  in  their  hearts,  faying,  we  fhall  have  peace, 
though  we  walk  in  the  imagination  of  our  hearts, 
to  add  drunkennefs  to  third."  When  called  to 
repentance,  they  banifh  fear  and  lull  themfelves 
into  fecurity,  with  the  revelation  of  divine  grace 
and  mercy  which  they  find  in  the  fcriptures  ;  mak- 
ing that  a  favor  of  death,  which  was  ordained  to 
be  unto  life — "  With  the  Lord  there  is  mercy ; 
with  him  there  is  plenteous  redemption  ;  with  him 
is  forgivenefs  ;"  not  that  he  fhould  be  feared,  but 
that  his  fear  fhould  be  call  off>  and  his  terror  not 
make  men  afraid  to  fin — "  God  hath  no  pleafure 
in  the  death  of  finners — judgment  is  his  ft  range 
work — he  will  not  enter  into  judgment — will  not 
deftroy  the  work  of  his  hands."  Thus  mercy  is 
made  to  abforb  the  other  divine  attributes,  and 
finners  emboldened  in  wickednefs.  By  fuch  con- 
fiderations  they  make  themfelves  vile  without  con. 
cern.  Some  become  fo  hardened  and  unfeeling, 
that  the  approach  of  death  doth  not  alarm  them. 
By  an  habitual  courfe  of  wickednefs,  their  con- 
iciences  are  rendered  callous,  and  they  are  infen- 
fible  both  to  fear  and  fhame,  and  continue  fo  till 
death  puts  a  period  to  probation,  and  feals  them 
up  for  eternity  ! 

These  confequences  are  not  apprehended  at  the 
entrance  on  a  vicious  courfe.  The  young  (inner 
defigns  only  to  take  fome  youthful  liberties,  and 
not  to  ftray  very  far  away,  or  long  to  deviate  from 
the  path  of  duty  ;  but  the  farther  he  goes  in  the 
wrong  way,  the  ftronger  are  his  attachments  to  the 


m*    • 


Serm.  17.]  Jhould  be  faved.  231 

pleafures  of  (in — the  lefs  his  concern — the  weaker 
and  more  diitant  his  purpofes  of  amendment.  He 
never  finds  the  more  convenient  feafon,  which  he 
promifed  himfelf  at  fetting  out  in  the  way  of  wick- 
ednefs  ;  yea,  the  farther  he  proceeds  in  it,  the  great- 
er is  the  difficulty  of  retracing  his  fteps,  and  turn- 
ing back  from  his  wanderings.  Many  who  thus 
turn  afide  from  the  path  of  truth,  probably  fettle 
into  a  ftate  of  fecurity,  and  continue  in  it,  till  they 
have  time  no  longer. 

Was  man  grateful,  divine  goodnefs  would  Jead 
him  to  repentance  ;  but  under  the  influence  of  de- 
pravity, it  hath  a  different  effe£l — is  made  the  oc- 
cafion  of  more  ungodlinefs  !  What  bafenefs  ! 
"  Sin  becaufe  grace  abounds  !  Whofe  damnation 
is  juft  !  How  can  fuch  efcape  ?  The  wrath  of  God 
is  revealed  from  heaven  againft  all  unrighteouf- 
nefs  and  ungodlinefs  of  men,  who  hold  the  truth 
in  unrighteoafnefs." 

For  (ins  of  ignorance,  and  thofe  into  which 
men  were  furprized  by  unexpected  temptations, 
facrifices  were  ordered  in  the  law,  and  pardon,  on 
certain  conditions,  promifed  :  But  it  was  not  prom- 
ifed prefumptuous  (inners.  To  them  the  law  fpake 
nothing  but  terror.  "  The  foul  that  doth  ought 
prefumptuoufly — the  fame  reproacheth  the  Lord ; 
and  that  foul  (hall  be  cut  off  from  his  people.  Be- 
caufe he  hath  defpifed  the  word  of  the  Lord,  and 
hath  broken  his  commandment,  that  foul  mall  be 
utterly  cutoff;  his  iniquity  (hall  be  upon  him."* 

*  Numbers  xv.  30,  31, 


232  God  willing  that  all  Men         [Serm.  17. 

The  perfon  who  lives  in  all  good  confcience 
may  hope  in  the  divine  mercy  for  the  pardon  of  in- 
voluntary errors  :  But  with  what  face  can  the  wil- 
ful offender  afk  mercy  of  God  ?  No  plea  which  is 
not  affrontive  can  he  make  before  him — "  Shall  I 
not  vifit  for  thefe  things,  faith  the  Lord:  And 
fhall  not  my  foul  be  avenged  on  fuch  a  nation  as 
this  ?" 

That  awful  threatening,  or  prophetic  denuncia- 
tion, "  The  Lord  will  not  fpare  him  ;  but  the  an- 
ger of  the  Lord  and  his  jealoufy  fhall  fmoke  againfl 
that  man,  and  all  the  curfes  written  in  this  book 
[ the  law]  fhall  lie  upon  him,"  regards  wilful  fin. 
ners,  flattering  themfelves  with  expectation  of  di- 
vine favor.* 

When  St.  Paul  would  magnify  the  riches  of 
divine  grace  in  the  falvation  of  the  chief  of  Cnners, 
he  exemplifies  it  in  himfelf — "  Who  before  was  a 
blafphemer,and  a  perfecutor,  and  injurious — How- 
beit  for  this  caufe  I  obtained  mercy,  that  in  me  firfl 
Jefus  Chrift  might  fhew  forth  all  longfuffering,  for 
a  pattern  to  them  which  fliould  hereafter  believe 
on  him  to  life  everlafling."  But  he  fubjoins  an 
alarming  hint  that  thofe  who  fin  wilfully,  have  no 
reafon  to  ex  peel:  like  mercy  from  God.  "  But  I 
obtained  mercy  becaufe  I  did  it  ignorantly  in  unbe- 
lief." That  no  mercy  would  have  been  fhewn  him 
had  he  dene  thofe  things  prefumptuoufly,  is  here 
intimated  with  fufficient  plainnefs.  This  deferves 
the  attention  of  thofe  who  fin  prefuming  on  divine 
mercy.      Surely  they    cannot  reafonably  expect 

*  Deuteronomy  xxix.  23. 


S*rm.  17.]  fwuld  le  fav'ed.  233 

mercy  from  him  "  who  is  no  refpecler  of  perfons," 
if  Paul  "  obtained  it  becaufe  he  did  chofe  things  ig- 
norantly  in  unbelief."  If  this  is  duly  confidered. 
Will  not  prefumptuous  Tinners'  believe  and  trem- 
ble ?   Will  they  not  perceive  their  hopes  to  be  vain  ? 

2.  Another  abufe  of  the  revelation  of  divine 
mercy  is  the  univerfal  fcheme  which  is  built  upon 
it.  The  text  and  fimilar  paflages  of  fcripture  are 
alledged  as  evidence  that  none  can  be  loft. 

To  help  the  argument,  it  is  faid — "  To  be  influx 
enced  to  obedience' by  fear  is  low  and  mercenary; 
and  God  would  not  urge  men  to  duty  by  fo  un- 
worthy a  principle." 

But  was  not  fear  of  punifhment  ufed  as  a  guard 
to  innocence  while  man  remained  upright  ?  "  In 
the  day  thou  eatefl  thereof  thou  fhalt  furely  die.'" 
Had  the  influence  of  fear,  operating  to  duty,  been 
wrong  God  would  nod  have  urged  it  as  a  motive 
to  obedience.  "  Let  no  man  fay  when  he  is  tempt- 
ed, I  am  tempted  of  God:  For  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man." 
If  God  ufeth  this  as  an  argument  to  excite  to  du- 
ty, it  muft  be  a  proper  argument.  That  it  is  thus 
ufed  in  all  his  word,  admits  no  difpute.  Every 
teacher  whom  God  hath  fent  to  teach  the  way  of 
life,  and  perfuade  men  to  walk  in  it,  hath  ufed  it. 
The  divine  teacher  is  not  to  be  excepted — "  Fear 
him  who  is  able  to  deftroy  foul  and  body  in  hell, 
yea,  I  fay  unto  you,  fear  him."  And  when  he  de- 
lineates the  procefs  at  the  great  day,  after  declaring 
that  the  righteous  and  the  wicked  will  be  feparaL 
ed  from  each  other,  the  whole  is  clofed  with  t\ 


234  God,  willing  that  all  Men         £Serm.  17. 

iblemn  declaration — "  Thefe  fhall  go  away  into 
everlafting  punilhment,  but  the  righteous  into  life 
eternal." 

To  be  influenced  by  promifes  is  no  lefs  merce- 
nary than  being  driven  by  terror.  And  this  is  al- 
io propofed  as  an  incitement  to  obedience.  "  God 
hath  given  us  exceeding  great  and  precious  prom- 
ifes, that  by  them  we  mould  become  partakers  of 
a  divine  nature." 

Every  infpired  teacher  hath  called  men  to  re- 
pentance in  the  fame  manner,  and  urged  it  by  the 
fame  arguments.  Proof  is  needlefs.  To  pretend 
that  application  is  not  made,  by  divine  order,  to 
the  hopes  and  fears  of  mankind,  is  trifling — Yea 
to  pretend  that  they  are  not  urged  by  the  dread  of 
eternal  punilhment,  is  to  deny  the  molt  obvious 
truth. 

And  is  there  no  caufe  for  this  fear  ?  Doth  God 
frighten  men  with  vain  terrors  ?  Doth  he  threaten 
evils  which  can  never  come  ? 

Or  if  this  argument  was  necefTary  to  be  ufed 
with  man  before  he  fell,  is  it  needlefs  fince  he  hath 
fallen  ? 

But  God  our  Savior  will. have  all  men  to  befaved  ; 
and  fhall  not  that  which  he  wills  be  effected  ?  Can 
any  thing  contrary,  to  his  pleafure  take  place  ? 

Much  doth  take  place  in  this  world,  which,  is 
not  pleafingto  God;  which  he  doth  not  will,  or 
approve.  This  may  be  predicated  generally  of  fin. 
"  Sin  is  the  abominable  thing  which  he  hates. — 
He  is  angry  with  the  wicked  every  day."     Would 


Serm.  17.]  Jhould  be  faved.  135 

he  be  angry,  if  all  which  is  done  was  pleaGng  in 
his  fight  ? 

God  is  holy.  Sin  is  oppoiition  to  his  nature, 
forbidden  by  his  law,  and  declared  to  be  his  ab- 
horrence. To  fuppofe  that  he  fhould  hate  and 
forbid  fin,  yet  approve  of  it  andbepleafed  with  it, 
is  abfurdity  and  folly. 

God  permits  fin ;  but  neither  wills  nor  approves 
it.  "  Chrifl  pleafed  not  himfelf."*  Much  is 
permitted  under  his  adminiftration,  which  he  doth 
not  order,  but  forbids  and  abhors.  Yea,  God  or- 
ders fome  things,  as  moral  governor  (in  confe- 
quence  of  other  things  done  contrary  to  his  direc- 
tions) which  are  not  pleafingtohim,  confidered  in 
themfelves.  "  He  doth  not  afflict  willingly,  nor 
grieve  the  children  of  men" — But  finds  it  necefla- 
ry  to  afflict.  Grief  and  forrow  are  known  under 
the  divine  adminiftration,  and  ordered  out  to  mor- 
tals by  providential  difpenfation.  But  thefe  nat- 
ural evils  are  always  in  confequence  of  moral 
evil,  which  is  not  the  effecl:  of  divine  influence, 
but  arifeth  from  another  fource  and  hath  another 
author.  It  arifeth  from  the  abufe  of  powers  which 
were  given  for  better  purpofes.  Where  fin  hath 
gone  before,  forrows  follow  after  ;  but  they  are  not 
pleafing  to  the  Supreme  Governor. 

The  wickednefs  of  the  old  world  occafioned  the 
deluge  ;  but  it  is  impoffible  to  read  the  Mofaic  ac- 
count of  thofe  events,  and  fufpedl:  that  they  were 
pleaGng  to  Deity. 

*  Rom.  xv.  3. 


2$6  God  willing  that  all  Men         [Serm.  i'/~ 

We  may  make  the  fame  remark  refpetling  the 
declenfions  of  Ifrael  and  Judah  and  the  judgments 
which  followed.  "  O  thou  fon  of  man.  fpeak  un- 
to the  houfe  of  Ifrael,  Thus  ye  fpeak,  faying.  If 
our  tranfgrefiions  and  our  fins  be  upon  us,  and  we 
pine  away  in  them,  how  Should  we  then  live  ?  Say 
unto  them,  as  I  live  faith  the  Lord  Cjod,  1  have  no 
pleafure  in  the  death  of  the  wicked  ;  but  that  the 
wicked  turn  from  his  way  and  live;  turn  ye,  turn 
ye,  from  your  evil  ways;  for  why  will  ye  die.  O 
houfe  of  Ifrael  ?"•  By  another  prophet  we  find 
God  mourning  over  them — "  How  fhall  I  give  thee 
up,  Ephraim  ?  How  fhall  I  deliver  thee,  Ifrael  ? 
How  fhall  I  make  thee  as  Admah,  and  fet  thee  as 
Zeboim  ?  Mine  heart  is  turned  within  me,  my  re- 
pentings  are  kindled  together." 

T  at  people  continued  in  their  fins  andperifh- 
ed  in  them  :  But  will  any  who  read  thefe  meflag- 
es,  fent  them  of  God,  conceive  their  crimes,  and 
the  defolations  which  followed,  when  they  had 
filled  up  the  meafure  of  their  iniquity,  to  be  pleaf- 
ing  to  God,  or  the  effect  of  divine  order  and  in- 
fluence ? 

Will  thofe  who  read  our  Savior's  lamentations 
over  Terufalem,  and  the  deiiruclion  foon  after 
brought  upon  that  city  and  nation,  becaufe  "  they 
did  not  know  the  time  of  their  vifitalion,"  confid- 
er  thofe  events  as  pleating  to  him  ?  His  predictions 
were  verified — "  their  enemies  caft  a  trench  about 
them,  compared  them  round  and  kept  them 
.'■  on  every    fide — laid   their  city  even  with  iW 

*  Eftckiel  xxxiii.  id. 


Serm.  17.]  Jkould  be  Javed.  237 

ground,  and  her  children  within  her ;  not  leaving 
one  fione  upon  another — Zion  was  ploughed  like 
a  field" — vaft  numbers  perifhed  in  the  fiege — ma- 
ny were  crucified  after  the  city  was  taken — the  ref- 
idue  fcattered  among  all  nations,  and  the  fword 
drawn  out  after  them  !  The  companionate  Redeem- 
er called  thofe  finners  to  repentance — warned 
them  of  the  evils  which  they  would  bring  on  them- 
felves,  by  refufing  the  grace  which  he  offered 
them,  and  wept  over  them  when  filling  up  the 
meafure  of  their  guilt !  But  when  they  had  been 
tried  the  appointed  time,  and  continued  obftinate, 
till  the  divine  patience  was  exhaufted,  he  entered 
into  judgment  with  them  and  gave  them  according 
to  their  works. 

Similar  will  be  the  event  of  perfevering  ob- 
flinacy  in  others.  Man  is  placed  here  for  trial — 
endowed  with  powers  fufficient  to  render  him  a 
probationer;  which  implies  capacity  to  ufe,  or 
abufe  his  powers.  Theabufe  is  fin.  The  way  of 
duty  is  made  known,  needed  afliftance  conferred, 
the  reafonablenefs  of  obedience  (hewn,  and  the  in- 
junction, "occupy  till  I  come,"  fubjoined,  but  no 
compulfion  is  ufed.  Thus  circumftanced,  it  is  re- 
ferred to  man  to  choofe  for  himfelf. 

God  operates  indeed  en  man  ;  but  only  as  on 
a  free  moral  agent.  Divine  influences  coincide 
with  human  liberty.  Thofe  who  are  willing  a'nd 
obedient  find  mercy.  Over  fuch  the  Savior  re- 
joices, and  their  faith  and  love  are  rewarded  with 
the  rewards  of  grace.  But  thofe  who  neglect  fo 
great  Salvation,  are  leff  to  perilli  in  their  fins. 


238  God  willing  that  all  Men  [Serm.  17. 

That  God  can  confiftently  do  other  than  leave 
them  to  perifh,  is  to  us  unknown.  It  may  be  im- 
pofiible  to  renew  them  by  repentance — beyond  the 
power  of  Omnipotence  to  fave  them  ! 

The  conditions  of  falvation  are  fixed :  No 
change  can  be  made  in  them.  "  The  impenitent 
heart  trcafureth  up  wrath.  He  that  believeth  not 
fliall  be  damned.  If  we  do  not  believe,  yet  God 
abideth  faithful ;  he  cannot  deny  himfelf."  The 
terms  of  acceptance  with  God  are  laid  before  us ; 
the  event  depends  on  the  choice  we  make. 

Such  we  conceive  to  be  man's  fituation  here : 
Such  the  ground  of  the  applications  made  to  him 
in  the  gofpel,  and  the  promifes  and  threatenings 
annexed  to  the  propofals  therein  contained.  On 
no  other,  fuppofition  do  they  appear  rational.  On 
no  other  can  we  account  for  our  Savior's  declara- 
tion that  Sodom,  had  me  enjoyed  Capernaum's 
advantages,  would  have  remained  till  his  day.* 

Divine  benevolence  is  great;  but  it  will  not  fe- 
cure  falvation  to  gofpel  defpifers  :  They  "  will 
wonder  and  perrfh." 

As  the  firft  covenant  had  conditions  annexed  to 
it,  fo  hath  the  new  covenant.  To  pretend  that 
there  are  none — that  man  hath  no  concern  to  fe- 
cure  the  divine  favor,  is  to  charge  folly  on  God,  in 
all  the  overtures  which  are  made  to  man  in  the 
gofpel. 

Life  and  death  are  now  fet  before  us.  We  may 
be  faved,  or  we  may  perifh.  Which  will  be  our 
portion  depends  on  the  effect  which  the  propofals 

*  Matthew  xi.  23. 


Serm.  17.]  Jhould  befaved,  239 

of  grace  have  upon  us.  "  To  day  if  ye  will  hear 
God's  voice  harden  not  your  hearts.  Behold  now 
is  the  accepted  time  ;  behold  now  is  the  day  of 
falvation.  Boaft  not  thyfelfof  tomorrow;  for 
thou  knoweft  not  what  a  day  may  bring  forth. 
Beware  left  you  *deftroy  a  foul  for  which  Chrift 
died;  and  left  you  have  occafion  at  laft  to  take 
up  that  lamentation — "  The  harveft  is  paft,  the 
fummer  is  ended  and  we  are  not  faved." 

*  Romans  xiv.  15. 


SERMON    XVIII. 


BalaJi  s  inquiries  relative  to  the  service  of  God; 
and  Balaam's  answer,  briefly  considered. 


Micaii  vi.  6,  7,  8. 

Wherewith  shall  I  come  before  the  Lord,  and  bow  myself 
hejore  the  high  God?  Shall  I  come  before  him  zvith  burnt 
offerings,  with  calves  of  a  year  old  ?  Will  the  Lord  be 
pleased  with  thousands  of  rams,  or  with  ten  thousands  of 
rivers  of  oil  ?  Shall  I  give  my  first  born  for  my  trans- 
gression; the  fruit  oj  my  body  for  the  sin  of  my  soul  ? — 
He  hath  shewed  thee,  0  man,  what  is  good  :  And  what 
doth  the  Lord  require  oj  thee,  but  to  do  justly,  and  to  love 
mercy,  and  to  loalk  humbly  with  thy  God? 

As  mankind  are  endowed  with  reafon,  and  pro- 
fefs  to  be  governed  by  it,  their  revolts  from  God 
are  practical  criminations  of  him  :  Therefore  his 
expoftulations  with  his  people  of  old,  when  they 
forfook  him  and  followed  other  gods — "  What  in- 
iquity have  your  fathers  found  in  me  ?  O  my 
people  what  have  I  done  unto  thee  ?  And  where- 
in have  I  wearied  thee  ?  Teftify  againft  me."';:' 

*  Jeremiah  ii.   5.    Micah  vi.   3. 


SiRM.  18.3  Balak's  Inquiries,  (3c.  241 

Israel  as  a  people  were  going  away  from  God, 
and  he  condefcended  to  reafon  with  them,  and 
fhow  them  their  ingratitude  and  bafenefs.  To  this 
end,  he  reminded  them  of  his  pad  care  of  them 
and  kindnefs  to  them,  as  a  nation,  from  the  time 
of  their  deliverance  from  bondage  in  Egypt — "  I 
brought  thee  but  of  the  land  of  Egypt,  and  re- 
deemed thee  from  the  houfe  of  fervarits" — After 
juft  glancing  at  that  deliverance,  he  pafTes  over 
the  wonders  wrought  for  them  at  the  red  fea,  and 
in  the  wildernefs,  and  their  numerous  rebellions, 
while  he  was  leading  them  as  a  flock,  and  fupply- 
ihg  their  wants  by  a  feries  of  miraclee,  and  en- 
larges on  an  event  which  took  place  on  the  bor- 
ders of  Canaan,  the  attempts  made  by  Balak,  the 
king  of  Moab,  to  prevail  with  him  to  leave  his 
people  and  go  over  to  him,  and  help  him  againft 
them,  and  his  faithfulnefs  to  Ifrael  on  that  occa- 
fion — "  O  my  people,  remember  now  what  Balak, 
king  of  Moab  confulted,  and  what  Balaam,  the 
fonof  Beor  anfwered  him  from  Shittim  to  Gilgal; 
that  ye  may  know  the  righteoufnefs  of  the  Lord."* 

Balak's  confutations,  or  inquiries,  are  con- 
tained in  the  two  laft  verfes  of  our  text  :  Balaam's 
anfwer  in  the  third.  In  Balak's  inquiries  we  fee 
the  ideas  which  he  entertained  of  God,  and  of  the 
fervice  which  he  fuppofed  would  be  acceptable  to 
him,  and  engage  him  to  forfake  his  people,  and  de- 
liver him  from  his  fears  on  their  account.  Ba- 
laam's anfwer  corrects  Balak's  miftakes,  and  dif- 
covers  furprizingly  juft  apprehenfions  of  the  true 

*  Numbers  xxii.  &c, 

Gc 


242  Balak's  Inquiries,  and  [Serm.  il 

God,  and  true  religion,  though  depravity  prevail- 
ed, and  caufed  him  to  counteract  his  convictions, 
by  advifmg  Balakto  meafures  directly  oppofed  to 
his  fenfe  of  duty. 

To  open  and  explain  this  fubject  is  the  defigri 
of  the  following  difcourfe. 

It  may  be  proper  to  premife  that  Ifrael  did  not 
make  war  either  on  Moab  or  Ammon.  Thofe 
nations  were  defccnded  from  Lot,  and  Mofes  was 
forbidden  to  molefl-  them  in  pofleffion  of  the  lands 
which  God  had  given  them.  Moab  might  have 
aad  peace,  and  the  friendfhip  of  Ifrael,  but  refuf- 
ed  it,  and  joined  the  confederacy  againfl:  them. 
When  the  tribes  of  Ifrael  reached  the  borders  of 
Moab.  which  lay  in  their  way  to  Canaan,  Balak 
arid  his  people  were  intimidated  hy  their  numbers,, 
and  by  their  martial  appearance.  They  did  not 
therefore, fue  for  peace,  but  refolved  to  neglect  no 
meafures  to  fubdue  and  conquer  them. 

It  was  an  ancient  cuftom  among  the  heathen7 
at  their  entrance  on  a  war,  to  devote  the  enemy  to 
deflruction,  and  folicit  their  gods  to  forfake  them. 
Balak  thought  this  a  matter  of  importance  before 
he  entered  into  a  war  with  Ifrael.  This  ceremo- 
ny was  commonly  performed  by  the  priefts,  or 
mirrifters  of  religion.  How  this  had  been  in  Mo- 
ab we  are  not  informed  ;  but  on  occafion  before 
us,  the  affrighted  fovereign  of  that  people,  fent  to 
fome  diflance  for  Balaam,  a  famous  foothfayer,  or 
diviner,  of  whofe  prevalence  with  the  powers  above 
he  had  a  high  opinion,  to  be  the  agent  in  this  bu> 
finefs. 


Serm.  18.3  Balaam's  Anfwer.  243 

Balaam  was  really  a  remarkable  perfon  ;  few 
more  fo  occur  in  hiftory.  Few  others  had  more 
knowledge  of  the  true  God,  or  jufler  ideas  of  the 
fervice  which  he  requires  of  mankind.  But  his 
character  will  be  developed  in  the  fequel. 

This  renowned  foothfayer  refufed  at  firft  to 
liften  to  the  invitation  af  the  king  of  Moab,  af- 
figning  a  fufficient  reafon  for  his  refulal — "  The 
Lord  refufeth  to  give  me  leave" — but  when  a  fe- 
cond  embaffy  arrived,  more  numerous  and  more 
honorable,  and  with  the  proffer  of  great  honors 
and  rewards,  his  ambition  and  covetoufnefs  were 
inflamed,  and  he  refolved  from  that  moment  to 
fecure  them.  The  firft  feems  to  have  been  only  a 
common  embafly,  and  to  have  carried  only  the 
ufual  rewards  of  divination.  We  know  what  fol- 
lowed. Balaam  finned  in  afking  a  fecond  time 
for  liberty  to  go  and  curfe  Ifrael,  when  God  had 
once  refufed  him,  and  told  him  that  they  were 
bleffed.  He  afked,  however,  and  was  in  judg- 
ment permitted  to  go,  but  only  to  act.  agreeably  to 
divine  direction  which  ihould  be  given  on  the 
fpot  ;  but  he  went,  determined  to  fecure  the  wa- 
ges of  unrighteoufnefs.  Seeing  his  defign,  God 
met  him  in  the  way,  and  by  a  ftrange  and  miracu- 
lous communication  and  warning,  made  him  afraid 
to  curfe  his  people,  and  even  compelled  him  to 
blefs  them  altogether.    But  to  come  to  our  fubject* 

I.    We    are   to  confider   Balak's   inquiries.— 
Wherewith  Jliall  I  come  before  the  Lord  ? 

Balak  had  fo  deep  a  fenfe  of  the  danger  which 
threatened  him,  that  he  was  ready  to  bring  the  molt 


244  Balak's  Inquiries,  and  £Serm.  i8„ 

coilly  facrifices,  if  they  would  avail  to  reader 
propitious  the  God  who  had  wrought  fuch  won- 
ders in  Egypt,  and  in  the  wildernefs  for  the  falva- 
tion  of  his  people.  He  would  offer  all  the  cattle, 
and  all  the  oil  of  his  kingdom,  thoufands  of  rams, 
and  ten  thoufands  of  rivers  of  oil  !  Yea,  he  would 
even  offer  his  frfl  born,  the  heir  of  his  crown!. 
Would  not  refufe  the  deareft  of  his  offspring  to 
atone  for  his  fin,  and  bring  over  the  God  of  Ifrael 
to  be  his  God,  in  the  time  of  his  diftrefs  ! 

Such  were  his  propofals.  We  may  obferve  in 
them  feveral  miftakes  refpecting  the  fervice  of  God, 
or  the  homage  which  is  acceptable  to  him  ;  mif- 
takes not  uncommon  among  men.     As, 

First,  a  fuppofition  that  fins  may  be  atoned 
and  mankind  allowed  to  continue  in  them,  if  they 
will  come  up  to  the  price. 

The  country  of  Moab  abounded  with  flocks, 
particularly  with  fheep  ;*  it  abounded  alfo  with 
oil  ;  and  Balak  fuppofed  that  the  divine  favor 
might  be  obtained  by  facrifices  of  this  kind — by  a 
profufion  of  them — thoufands  of  rams,  and  ten  thou, 
fands  of  rivers  of  oil.  He  knewhimfelf  a  (inner — 
he  knew  that  he  had  taken  part  againft  the  God  of 
Ifrael ;  had  ferved  other  gods,  who  were  his  rivals. 
But  now  he  faw  his  need  of  the  divine  favor,  and 
he  wifhed  to  purchafe  it — at  any  price,  to  pur- 
chafe  it.  He  was  ready  to  pay  for  his  fins  ;  only 
waited  to  know  the  price.,  and  he  would  make  the 
payment ! 

*  2   King's   iii.   4. 


Serm.  tS.]  Balaam's  Anfwer,  245 

Not  a  word  do  we  hear  of  his  parting  with  his 
fins  and  returning  back  by  repentance. 

Few  left  to  the  light  of  nature  feem  to  have  con- 
ceived the  necefliry  of  repentance,  in  order  to  ob- 
tain the  divine  favor.  For  their  fins,  they  mu ft 
fome  how,  make  atonement,  and  they  would  then 
be  forgiven,  though  they  continued  to  commit 
them !  Mankind  have  entertained  different  ideas 
of  what  was  neceffary  to  make  atonement.  The 
more  common  idea  hath  been,  that  it  was  to  be  done 
by  facrifice;  however  they  came  by  that  idea.  It 
probably  derived  by  tradition  from  the  firft  fami- 
ly of  our  race.  But  there  feems  to  have  been  a 
general  miftake  refpectipg  the  defign  of  facrifice. 
By  thofe  devoid  of  revelation,  it  hath  not  been 
confidered  as  pointing  to  a  divine  facrifice,  but  as 
having  in  itfelf  an  atoning  virtue.  So  it  feems  to 
Jiave  been  viewed  by  this  Moabitifli  prince. 

Another  miftake  refpe&ing  facrifices,  which 
hath  been  common  in  the  world,  is  this — That 
their  value  depends  on  their  coft  to  the  offerer. 
This  was  a  miftake  of  Balak.  If  common  offer- 
ings, and  the  ufual  number  of  victims  would  not 
procure  the  divine  favor  and  atone  for  his  fins, 
he  would  offer  more,  and  more  coftly  ones — thou- 
fands  of  rams,  and  ten  thoufands  of  rivers  of  oil  / 
Such  a  profufion  of  facrifices,  of  the  fame  kind,  or 
partly  fo,  with  thofe  offered  by  Ifrael,  fo  many 
more  they  were  able,  coming  out  of  the  wildernefs, 
to  offer,  he  hoped  would  prevail  to  detach  from 
them  their  God,  and  buy  him  ffo  to  be  his  friend  ? 


S46  Bakk's  Inquiries,  and  [Serm.  i8„ 

But  if  not,  if  thefe  were  too  little,  he  would  fa- 
crifice  his  offspring !  Give  kisjirjl  born  for  his  tranfi 
greffion — the  fruit  of  his  body  for  the  fin  of  his  foul  f 
A  facrifice  much  more  coflly,  much  more  painful, 
than  that  of  all  earthly  treafure  !  Surely  fuch  an 
offering  muft  prevail ! 

Similar  conclusions  have  not  been  very  uncom- 
mon !  The  homage  offered  up  to  God  hath  been 
eflimated  by  its  coft  to  the  offerer !  A  circum- 
ftance  which  adds  nothing  to  its  value.  The  val- 
ue of  what  is  done  for  God  depends  on  its  con- 
formity to  his  orders.  That  its  cofl  to  the  offerer 
enhances  its  value,  in  the  divine  eftimation,  fup- 
pofes  him  to  be  pleafed  with  the  fufferings  of  his 
creatures,  and  delighted  with  their  forrows,  than 
which,  nothing  is  farther  from  truth.  "  God  griev- 
eth  not  willingly — Judgment  is  his  ftrange  work." 
Were  it  otherwife,  the  more  reluctant  the  offerer, 
the  more  acceptable  would  be  the  offering  :  But 
God  loves  a  cheerful  giver;  yea,  he  is  fo  pleafed 
with  this  difpofition,  that  he  accepts  and  rewards 
it,  where  ability  is  wanting  to  carry  it  into  a&ion. 
"  If  there  be  firfl  a  willing  mind,  it  is  accepted."*- 

The  facrifices  of  old  derived  all  their  value 
from  the  facrifice  of  Chrift,  to  which  they  pointed, 
God  had  determined,  when  and  how  they  mould  be 
offered.  Additions  to  the  number,  or  coft,  added 
nothing  to  their  value,  but  had  a  contrary  effect, 
fpoiled  and  rendered  them  unavailing.  Human 
victims,  the  moll  coflly,  and  therefore  fuppofed  by 
the  heathen,  to  be  the  mod  efficacious,  were  fo  far. 

*  2  Corinthians  viii.  12. 


Serm.  18.]  Balaam's  Anfwer.  247 

from  having  power  with  God  to  draw  down  his 
blefling,  that  they  moft  certainly  drew  his  cmfe 
on  all  who  offered  them.  This  was  one  of  the 
fins  of  the  Canaanites,  which  above  all  others,  avail- 
ed to  bring  the  divine  judgments  upon  them. 
And  when  Ifrael  fell  into  the  fame  fin,  it  kindled 
the  wrath  of  God  againft  them  to  their  deftruc- 
tion.  This  was  the  fin  of  Manaffeh,  "  which  God 
would  not  pardon." 

Balak  firfl  propofed  other  facrifices— a  profu- 
iion  of  them  ;  but  if  they  were  not  fufficient  to  a- 
tone  for  his  fins  and  procure  the  friendfhip  of  Je- 
hovah, feems  to  have  thought  that  the  facrifice  of 
his  firft  born  mutt  avail  ! 

Such  were  his  blunders  refpecling  the  nature  of 
that  religion  which  would  render  him  acceptable 
to  the  true  God.  He  feems  not  once  to  have  thought 
of  repentance  ;  or  if  he  did,  he  made  no  offer  of 
it— did  not  once  propofe  "  crucifying  the  flefh 
with  its  affeaions  and  lulls."  He  chofe  rather  to 
facrifice  all  the  treafures  of  his  kingdom,  and  all 
the  members  of  his  family,  than  part  with  his  fins 
and  become  holy  in  heart  and  life. 

Such  is  the  temper  of  depravity.  The  fervants 
of  fin  are  fooner  perfuaded  to  make  any  other  fa- 
crifice than  that  of  their  lufts  and  corruptions. 
And  many  foolifhly  flatter  themfelves  that  other 
facrifices  will  avail  to  procure  the  divine  favor — 
that  holinefs  of  heart  and  life  are  not  indilpenfi- 
bly  requifite,  but  that  fomething  befide  may  be 
fubftituted  in  its  fjead.  Countlefs  examples  of 
this  folly  meet  us  in  hiftory,  and  even  in  the  hiito- 


248  Balak's  Inquiries,  and  [Serm.  lo4. 

ryof  a  church  which  calls  itfelf  Chriftian !  Yea, 
which  claims  to  be  the  only  catholic  church  of 
Chrift  ! 

Thus  did  Balak  miftake  the  nature  of  true  re- 
ligion, and  confider  it  as  confifting  in  that  which 
was  foreign,  yea,  repugnant  to  its  nature.  Sucji 
were  his  propofals  which  he  fpread  before  Balaam, 
and  of  which  he  required  his  opinion.  Let  us 
hear  then  the  anfwer  of  the  Sage. 

Balaam  Was  better  inftru&ed :  He  appears  to 
have  underftood  the  nature  of  true  religion,  and 
clearly  points  it  out  to  Balak,  though  he  neglected 
himfelf  to  conform  to  it.  He  hath  Jhewed  thee,  0 
man,  what  is  good :  And  what  doth  the  Lord  require 
of  thee,  but  to  do  juflly,  and  to  love  mercy,  and  to  walk 
humbly,  with  thy  God  ? 

There  is  fcarcely  a  better  definition  of  true  re- 
ligion  to  be  found  in  the  bible. 

He  hath  Jhewed  thee,  0  man,  what  is  good. — From. 
Balak's  inquiry  we  fhould  be  ready  to  conclude 
that  he  was  ignorant  of  God  and  religion — that  he 
fuppofed  that  God  preferred  facrifice  to  juftice 
and  mercy — that  facrifice  would  fupply  their 
pilace  and  render  them  of  no  account.  Balaam 
tells  him  that  he  had  been  better  inftru&ed ;  though 
we  know  not  where,  or  how.  He  hath  Jhewed  thee, 
what  is  good ;  and  he  appeals  to  Balak  whether 
this  was  not  the  cafe — What  doth  the  Lord  require 
of  thee,  but  to  do  juflly,  and  to  love  mercy,  &c. 

To  do  juflly — There  is  no  true  religion  where 
jullice  is  not  received  as  a  foundation  principle. 
«'I  the  Lord  love  judgment;  I  hate  robbery  for 


Serm.  j8.]  Balaam's  Anfzver.  349 

burnt  offerings  ;  and  I  will  direct  their  work  in 
truth."*  Fraudulent  people  may  pretend  to  reli- 
gion ;  may  make  many  and  lo  .g  prayers,  but  their 
religion  is  of  no  avail  ;  their  facrifices  are  an  abom. 
ination.f  Witnefs  the  fcribes  and  pharifees,  who 
received  the  greater  damnation. 

The  next  chara&erulic  trait  here  given  of  the 
good  man,  is  the  love  of  mercy.  What  doth  the 
Lord  re  quire  of  thee,  but  to  do  jujily  and  to  love  mercy  ? 

There  is  fomething  particularly  to  be  ob- 
ferved  in  the  language  here  ufed — love  mercy. — It 
m^y  not  be  in  every  one's  power  to  (hew  mercy  ; 
but  every  man  may,  and  every  good  man  does  love 
mercy.  To  "  feed  the  hungry  and  clothe  the  nak- 
ed," are  acts  of  mercy,  but  not  in  the  power  of  all 
men.  Some  are,  themfelves  wholly  dependent  on 
the  mercy  of  others  for  their  own  fupport. 

Justice  often  reftrains  and  fets  bounds  to  the 
exercifeof  mercy.  The  judge  may  be  grieved  for 
the  malefa£lor,  and  wi(h  that  he  could  fhew  mer- 
cy to  him,  but  find  himfelf  obliged  to  condemn 
him  and  fufFer  juftice  to  take  its  courfe.  The  debts 
which  a  perfon  hath  contracted  may  require  all 
his  goods,  or  all  his  neceffiiies  do  not  require.  la 
fuch  cafes  he  is  under  obligation  to  {hut  the  hand 
of  charity,  even  againft  the  proper  objects  of  it. 
We  have  no  right  to  defraud  fome,  that  we  may 
fhew  mercy  to  others.  Juftice  is  a  prior  duty. 
We  are  tied  up  to  the  difcharge  of  it — are  bound 
to  do  jujily  ;  whereas  it  is  only  required  that  we 
love  mercy.     The  love  of  mercy  will  difpofe  us  to 

*  Ifaiah  lxi.  8.  t  I!ai*h  i.  %*,  &c. 

Hh 


250  Balal's  Inquiry,  and  [Serm.  i3« 

fhew  mercy*  where  we  have  ability  to  do  it  with- 
out violating  juftice.  Yea,  it  will  caufe  us  to  do 
it  with  pleafure,  rendering  us  like  God,  who  "  de- 
lights in  mercy." 

Acts  of  mercy  may  proceed  from  other  princi- 
ples be  fide  the  love  of  mercy,  but  thefe  do  not  an- 
fwer  to  the  divine  requirement.  In  the  view  of 
him  who  fees  the  heart  they  are  not  characteriftic 
of  renovation,  or  a  heart  right  with  God. 

The  third  particular  here  mentioned  as  confti- 
tuting  the  frnithing  part  of  the  good  man's  char- 
acter, is  humility — that  he  walks  humbly  with  his 
God — that  he  is  fenfible  of  his  imperfection,  and  of 
his  need  of  mercy  from  God.  This  always  makes 
a  part  of  the  good  man's  character. 

The  good  man,  while  he  is  ju ft  to  all,  and  while 
kind  and  benevolent,  and  difpoled  to  do  good  to  all, 
as  he  hath  opportunity  and  ability ,  retains  a  fenfe  of 
his  defecls,  of  his  remaining  depravity — that  he  but 
too  often  deviates  from  his  own  principles — that  in 
every  thing  he  comes  fhort  of  his  duty.  Therefore 
doth  he  confefs  himfelf  "  an  unprofitable  fervant" 
—  that  he  lays  God  under  no  obligation — yea,  that 
he  lives  on  mercy — that  all  the  good  things  which 
he  receives,  are  unmerited,  the  gifts  of  divine  grace 
— that  was  mercy  denied  him,  and  "  the  reward  of 
his  hands  given  to  him,  it  would  be  ill  with  him"— 
he  (hould  be  undone  forever. 

Such  is  the  character  drawn  by  the  Eaflern 
foothfayer  in  the  lafl;  verfe  of  our  text :  And  it  is 
the  perfect  character  of  a  child  of  God,  in  this 
ftate   of  imperfection,    trial,    and   improvement, 


Serm.  i8.]  Balaam's  Anfwer.  §5* 

where  heispreffing  on  towards  that perfe&ion which 
he  never  attains  till  he  "  puts  off  the  body,  and  is 
clothed  on  with  his  houfe  which  is  from  heaven." 
Then  "  the  fpirits  of  juft  men  are  made  perfect ," 
and  not  till  then. 

"  The  fpirits  of  juft  men"— The  words  are  ex- 
preffive,  plainly  implying  that  none  who  allow 
themfelves  in  injuftice  are  the  children  of  God — 
that  all  the  faints  will  eventually  be  found,  to  be 
«  Ifraelites  indeed  in  whom  there  is  no  guile." 

Thus  did  Balaam  inftrua  Balak,  or  remind  him 
of  what  God  required.  Balak  did  not  regard  him. 
He  could  not  be  perfuaded  to  make  fuch  facrific- 
es  as  thefe.  He  would  give  all  the  treafures  of  his 
kingdom,  and  even  the  fruit  of  his  body,  to  pro- 
cure the  favor  of  God  ;  but  to  facrihce  his  corrup. 
tions,  and  put  on  thetemperof  a  faint! — Thefe 
were  hard  requirements— he  muft  be  excufed! 
Therefore  did  he  difmifs  his  inftriiclor,  who  hith- 
erto had  "  fpoken  only  the  word  which  God  had 
put  into  his  mouth" — and  went  away  though  he 
went  forrowing ! 

The  fame  is  the  temper  of  too  many  others. 
We  may  do  much  which  God  requires,  may  even 
go  beyond  and  do  much  which  he  doth  not  require, 
and  yet  be  nothing  in  religion.  There  mult  be 
the  fpirit  and  temper  of  true  religion.  There  can 
be  no  commutation— Nothing  will  be  accepted  as 
a  fubftitute.  We  muft  do  jujlly,  love  mercy  and  walk 
humbly  with  our  God,  or  have  no  part  in  him.  Noth- 
ing without  it  will  be  accepted  ;  not  even  "  giving 
the  body  to  be  burned." 


252  Brink's  Inquiry,  and  [Serm.  18. 

People  may  alfo  have  a  good  fpeculative  ac- 
quaintance with  religion  and  yet  remain  devoid  of 
it.  Such  cafes  fomctimes  occur.  Such  an  one 
occurred  in  him  who  fpake  fo  well  in  our  text. 
Balaam  appears  to  have  had  a  perfect  knowledge 
of  the  nature  of  religion  ;  to  have  undertlood  w  hat 
it  was  and  wherein  it  confifled.  He  was  fenfible 
alfo  of  the  importance  of  being  found  at  laft  to 
have  lived  under  the  influence  of  it.  Therefore 
when  looking  forward  to  the  period  of  his  diffolu- 
tion,  did  he  utter  that  earneft  wifh,  or  prayer — 
"  Let  me  die  the  death  of  the  righteous,  and  let 
my  laft  end  be  like  hi>."  Yet  he  was  not  a  good 
man  !  his  knowledge  refided  in  his  head  :  It  never 
reached  his  heart.  "  He  loved  the  wages  of  un- 
lighteoufnefs ;"  lived  and  died  under  the  govern, 
ment  of  depravity  and  wickednefs  !  He  dared  not 
indeed  to  g  <  in  direct  oppoGrion  to  the  letter  of  the 
divine  command — dared  not  curfe  Ifrael  with  his 
lips,  though  he  longed  to  do  it,  and  wifhed  the 
curfe  to  fall  upon  them,  while  he  was  bleffing  them 
and  forerelling  their  future  greatnefs.  But  he  dar. 
ed  privately  to  advife  Balak  "  to  call  a  (tumbling 
block  before  them" — To  fend  among  them  the 
women  of  Moab,  and  feduce  them  to  uncleannefs 
and  idolatry,  in  order  to  bring  the  curfe  of  heaven 
upon  them  !  His  advice  was  followed  and  partly 
fucceeded  !  Not  to  procure  a  victory  for  Moab, 
but  to  bring  the  judgments  of  God  upon  Jfrael  ; 
twenty  four  thoulands  of  whom  fell  by  the  pefli- 
lence  which  was  fent  to  punith  "  their  fin  in  the 
matter  of  Peor."     And  more  tragical  events  would 


Serm.  18]  Balaams  Anjwtr.  253 

probably  have  followed,  had  not  Phinehas  flood 
up  and  executed  vengeance  on  fome  of  the  princi. 
pal  offenders,  and  thus  turned  away  the  anger  of 
the  Lord  from  his  offending  people.* 


•~<ro&<ycf(?ao0 — 


Who  can  contemplate  thefe  things  without  af- 
tonifhment  !  Who  confider  the  character  and 
conduct  of  Balaam  and  not  be  amazed  !  That  a 
man  fo  inftrucled  refpecling  the  divine  character, 
the  nature  of  religion,  and  the  confequences  which 
will  follow  human  conduct  here,  mould  dare  to 
fet  himfelf  deliberately  to  evade  the  divine  law,  as 
wicked  and  artful  men  do  human  laws,  furprifes 
and  confounds  us  !  Yet  fo  it  certainly  was  in  the 
cafe  before  us  ! 

We  are  not  left  ignorant  of  the  confequences  : 
To  him  the  "  end  of  thofe  things  was  death,"  eter- 
nal death,  for  he  died  in  rebellion  againft  God. 
And  he  feems  to  have  anticipated  the  event;  when 
fpeaking  of  the  divine  being,  the  true  God  and 
Redeemer,  he  breaks  out  into  that  language — "  I 
fhall  fee  him,  but  not  now  ;  I  fhall  behold  him, 
but  not  nigh." 

We  can  form  no  judgment  of  a  perfon's  moral 
ftate  by  his  fpeculative  knowledge  of  God  and 
religion.  Knowledge  in  divine  things  is  import- 
ant ;  on  many  accounts  it  is  fo  ;  but  it  does  not 
enfure  goodnefs  of  heart,  without  which  we  can- 
not be  faved  ;  we  may  have  "  all  knowledge,"  yet 
penfh  in  our  fins.     So  it  happened  to  Balaam, 

*  Numbers  xxv.  and  xxxi.  i6. 


254  J3alak9s  Inquiry,  and  £Serm.  18. 

and  probably  to  others  befidehim.     "  If  ye  know 
thefe  things  happy  are  ye.  if  ye  do  them." 

But  we  are  chiefly  concerned  at  home — to 
know  our  own  ftate.  Do  we  do  jufly,  love  mercy t 
and  walk  humbly  with  our  God  ?  If  thefe  are  found 
upon  us,  happy  are  we  ;  but  if  any  of  them  are 
habitually  wanting  to  us,  we  "  are  yet  in  our  fins, 
and  the  wrath  of  God  abideth  on  us." 

If  any  are  difpofed  to  inquire  with  Balak, 
Wherewith  Jliall  I  come  before  the  Lord,  and  how  my- 
f elf  before  the  high  God  ?  Let  them  attend  to  the 
anfwer  given  by  Balaam — if  we  add,  reliance  on 
divine  grace  in  Chrift,  no  better  anfwer  can  be 
given. 

How  far  thofe  of  old  were  let  into  the  gofpel 
way  of  falvation  we  know  not.  Balaam  expreff- 
ed  the  temper  of  a  child  of  God.  Whoever  pof- 
feffed  that  temper  relied  on  divine  mercy,  while 
endeavoring  to  fulfil  all  righteoufnefs.  Such  would 
refer  themfelves  to  divine  grace;  and  furely  God 
would  not  be  wanting  to  them.  He  might  lead 
them  by  a  way  which  they  underftood  not  ;  "  but 
would  bring  them  to  their  defired  haven,  and  un- 
to God  their  exceeding  joy.  Their  labor  would 
not  be  in  vain  in  the  Lord." 

Dependence  on  divine  mercy  is  ftill  our  duty. 
Though  favored  with  gofpel  light,  many  things 
are  yet  hidden  from  us.  Let  us  therefore  do  ju/L 
ly,  love  mercy,  and  walk  humbly  with  God,  and  he 
will  guide  us  through  the  darknefs,  and  bring  us 
to  the  relt  which  he  hath  prepared  for  thofe  who 
love  and   ferve,  and    truft  him   here.     For  thefe 


Serm.  i  8.]  Balaam's  Anfwc7.  $cc 

there  is  no  commutation.  Knowledge  the  moft 
perfect  ;  faith  the  moft  miraculous  ;  and  facrifices 
the  moft  coftly,  would  all  be  of  no  avail.  God 
hath  fhewnus  what  is  good,  and  what  he  requires. 
May  we  hear  and  obey.     Amen, 


SERMON    XIX. 


Confessing  Chrift  an  indispensable  Duty. 


2  Timothy  ii.   12. 

—If  we  deny  ki?n,  he  also  will  deny  us. 

1  HIS  is  predicated  of  Chrift, ;  and  looks  for- 
ward  to  the  day  when  all  mankind  will  Hand  be- 
fore him  as  their  judge. 

Denying  Chrift  is  here  declared  to  be  a  mortal 
fin.  Thofe  found  guilty  of  it  will  hear  that  fen- 
tence — "  Depart  ye  curfed  !"  But  this  is  to  be 
underftood  only  of  a  perfevering  denial  of  him. 
Thofe  who  turn  by  a  timely  repentance,  will  find 
mercy.  This  is  true  of  every  fin.  But  repent- 
ance may  be  too  late.  It  muft  antecede  death,  or 
it  will  be  of  no  avail.  The  day  of  grace  termi- 
nates with  life.  From  that  period  man  ceafes  to 
be  a  probationer,  and  his  ftateis  unalterably  fixed. 

When  the  offers  of  pardon  and  peace  are  fent 
abroad,  fome  will  not  hear.  Who  will  receive, 
and  who  reject  the  grace  of  life,  is  to  us  unknown. 
Our  expectations  are  often  difappointed.     Some 


Serm.  19.]  Conf effing   Chrijt,   (3c.  257 

come  to  Thrift,  of  whom  we  had  little  hope  ;  others 
cannot  be  perfuadrd,  of  whom  our  hopes  were 
flrohg.  We  have  only  to  "  preach  Cbrift  ;  warn- 
ing ev  ery  man,  and  teaching  every  man,"  and  muft 
lea^e  the  event. 

Some  live  where  the  found  of  gofpel  grace  is 
not  heard.  We  are  made  to  differ  from  them. 
"  To  us  is  the  word  of  this  falvation  fent."  But 
this  doth  not  ftcure  falvation  to  us.  We  muft 
bear  and  obey.  "  If  we  negle£l  fo  great  falva- 
tion, we  fhall  not  efcape." 

Among  the  indifpenfable  requirements  of  the 
gofpel.  is  that  of  confeffing.  Chrift.  Himfelf  hath 
determined  it.  "  W'hofoever  (hall  confefs  me  be- 
fore men,  him  will  I  confefs  before  my  Father 
which  is  in  heaven  ;  but  whofoever  fhall  deny  me 
before  men,  kim  will  I  deny  before  my  Father 
which  is  in  heaven."* 

Whvther  the  apoflle  had  this  declaration  of 
oiir  Savior's  in  his  eye  ;  or  it  was  revealed 
to  him  by  the  holy  Spirit,  we  are  not  inform- 
ed ;  but  his  language  in  the  text  is  exprefs  to  the 
fame  purpose — If  we  deny  him,  h  alfo  will  deny  us. 

These  declarations  have  a  particular  reference 
to  the  duty  of  appearing  openly  10  be  Chrift's  dif- 
clples  ;  elpecially  in  times  of  persecution  when 
Chriltian's  are  expofed  to  fufferings  and  death 
for  his  fake.  Even  in  fuch  limes,  confeffing  Chrift 
is  a  condi  ion  of  being  confefled  by  him.  If  wo 
think  this  a  hard  requirement,  and  refufe  compile 
ance,  we  fhall  have  no  part  in  him, 

*  Matthew  :. 
Il 


258  ConfeJJing  Chrijl  [Serm.  19. 

What  are  we  then  to  undeiftand  by  conjejfing 
and  denying  Chrijl. 

Considering  one  of  thefe  may  fuffice.  The 
text  regards  the  latter.  To  this  we  will  therefore 
turn  our  attention. 

Christ  may  be  denied  in  words  ;  or  in  works  ;  or 
by  a  perverfion  of  the.  gofpel,  caujing  it  to  become 
another  go/pel.     We  will  treat  of  each,  briefly. 

I.  Christ  may  be  denied  in  words. 

As  "  with  the  mouth  confeflion  is  made  to  fal- 
vation,"  fo  with  the  mouth  we  may  il  deny  the  Lord 
who  bought  us."  This  is  done  by  thofe  who  de- 
ny that  Jefus  is  the  Chrift.  Thus  he  was  denied 
by  the  jews,  among  whom  he  was  born,  and  pall- 
ed the  days  of  his  earthly  refidence. 

That  people  had  many  peculiar  advantages  for 
knowing  Chrift,  and  many  fpecial  evidences  of 
his  truth.  "  To  them  were  committed  the  oracles 
of  Go  J."  They  had  the  prophets  who  teitified 
of  Chrift.  To  them  did  he  appeal,  and  by  them 
call  on  the  Jews  to  try  his  claims  to  the  Mefliaf- 
lhip — "  Search  the  fcriptures;  they  are  they  which 
teftify  of  me."  That  people  alfo  witnefTed  his 
miracles,  "  which  were  fuch  as  no  man  could  do 
Sxcept  God  were  with  him."  They  witnefifed  the 
wonders  which  attended  his  birth- — thofe  which 
attended,  and  followed  his  death — many  of  that 
nation,  who  had  feen  his  crucifixion,  and  the  fold, 
ier's  fpear  pierce  his  heart  while  he  hung  on  the 
crofs,  faw  him  alive  after  his  paflion  ;  and  a  fuffi- 
cient  number,  moftly,  if  not  wholly  Jews,  witnefT- 
ed his  afcention,     Yet  as  a  people  .they   rejected 


Serm.  19.]  an  indifpenfalle  Duty.  259 

him,  and  continued  in  unbelief  !  Not  only  denied 
him  before  Pilate,  but  notwithstanding  the  teach- 
ing and  miracles  of  the  apoftles,  perfevered  in 
their  denial  of  him,  and  periftied  in  it !  This  was 
foretold.  Chrift  warned  them  of  the  event  of 
their  infidelity — "  If  ye  believe  not  that  I  am  he, 
ye  fhall  perifh  in  your  fins."  But  they  would  not 
hear. 

By  the  Gentiles  the  gofpel  was  more  kindly  re- 
ceived.     Though   devoid  of   that   knowledge   of 
God  and  true  religion  which  might  have  prepared 
them  for  the  reception  of  if,  when  they  witneffed  the 
mighty  works,  wrought  by  thofe  who  preached  it, 
they    believed.     Miracles  are  appeals  to  the  fen- 
fes  of  mankind.     And  when  thofe  who  had  wor- 
fhipped  dumb  idols,  beheld  the  wonders  wrought 
by  the  minifters  of  Chrift,  they  perceived  that  they 
were  fent  of  God,  and  became  obedient  to  the  faith. 
Then  did    "  many  come  from  the   eaft  and  weft, 
and  fet  down  in  the  kingdom  of  God  ;   while  the 
children  of  the  kingdom  were  caft  out."     Chrifti- 
anity  fpread  abroad.      "  The  heathen  were  given 
to  the  Son  for  an  inheritance,  and  the  uttermoft 
parts  of   the  earth  for  a    pofleffion."     For  feverai 
ages,  mod  who  were  educated  in  Chriftian  lands, 
and  bleffed   with  revelation,   profefied  to  believe 
the   gofpel.      But  in  later  ages  there  hath  been  a 
falling  away,  agreeably  to  (he   predictions  which 
went  before,  and  many  deny  the  truth  of  the  gof- 
pel, and  reject  it  as  fabulous. 

II.  Christ  may  be  denied  in  \vorks.     He  is  fo 
by  fome  who  in  words  confefs  him. 


qCo  Conf effing  Chrift  [Serm.  ig» 

Those  who  enroll  themfeTves  amoncr  Chrift's 
difciples,  thereby  engage  to  be  his  followers.  This 
is  enjoined  and  made  a  term  of  acceptance.  "  If 
any  man  will  come  after  me,  let  him  denv  him- 
fe!f  and  take  uo  his  crofs  and  follow  me — whofo- 
ever  do;h  not  bear  his  crofs,  and  come  after  me, 
cannot  be  my  difciole." 

To  follow  Chiifl  is  to  cuhivate  his  temper,  and 
tread  in  his  Heps.  "  Chi  id  was  meek  and  lowiy 
in  heart."  He  did  God's  commandment  It 
was  '•  his  meat  to  do  the  will  of  him  that  fent 
him."  Tho'e  who  are  his  difciples  have  learnt 
of  him.  The  fame  mind  is  in  them,  which  is  in 
him.  When  this  divine  temper  is  wrought  into 
the  foul,  it  appears  in  the  life.  Thofe  who  have 
his  ipirit.  walk  as  he  walked. 

Some  call  themfelves  Chriflians,  who  do  not 
follow  Child.  But  he  doth  not  acknowledge  them 
to  be  his.  He  ranks  them  among  thofe  who  deny 
him.  "  Why  call  ye  me  Lord.  Lord,  and  do  not 
the  things  which  I  fay  ?  Then  are  ye  my  friends, 
when  ye  do  all  things,  whaLfoever  I  have  com- 
manded \  ou." 

Christ's  name  is  blafphemed,  when  thofe  who 
call  themfelves  after  him  live  in  allowed  wicked- 
nefs.  Sore  are  the  wounds  which  he  hath  received 
in  the  houfe  of  his  friends."  No  other  have  been 
fo  deep  and  deadly. 

But  ;hofe  who  while  they  call  themfelves  Chrift's 
friends,  live  like  the  wicked  world,  difcover  their 
hypoenfy — that  they  are  not  of  Chrift's  flock — 
•'  His  flock  hear  his  voice  and  follow  him."     Oih- 


Serm.  19.]  an  indifpenfahle  Duty,  261 

ers  may  creep  in  unawares,  but  thev  are  not  of  his 
fold.  The  apoftle  fpeaks  of  thefe  falle  profeffors 
in  his  epiftleto  Titus.*  '•  I  hey  profefs  that  they 
know  God,  bur  in  works  they  deny  him,  b?ing  a- 
bominable  *nd  difobedient,  and  unto  every  good 
work  reprobate. "+ 

Others  deny  Chrift  by  refuting  toconfefs  him  : 
c<  For  the  refufal  L>  in  woks  to  de  iy  him  " 

Under  the  former  difpeniation  certain  duties 
were  enjoined  as  tokens  of  fubject-ionto  die  divine 
Sovereign.  To  neglect  them,  was  confidered  as 
breaking  the  covenant  of  God.  "  And  God  faid  ro 
Abram,  thou  (halt  keep  my  covenant,  thou  ani  thy 
feed  after  thee.  This  is  my  covenant  which  ye 
fhall  keep  between  me  and  you.  and  thy  feed  after 
thee:  Every  man  child  among  you  (hall  he  cir- 
cumcifed.  The  uncircum cited  mm  child  fhall  be 
cut  off  from  his  people  ;  he  hath  broken  my  cove- 
nant."J  An  a  tendance  on  the  paffover  was  en- 
joined under  the  fame  penaltv.  The  perfon  who 
fhould  neglect  it,  was  ordered  to  be  cut  off  fiooi 
Ifrael.  Every  rite  and  ceremony  enjoined  in  the 
law  was  obligatory.  To  negleft  them  was  to  let  up 
th.j  ftandard  of  rebellion  ag-unft  God — deny  his 
fovereignty — his  right  to  give  law.  Thofe  who 
perfevered  in  negle&s.  after  warnings,  were  no  more 
to  be  confidered  as  his  people. 

Under  th:  gofpel  difpenfaiion,  duties  of  like  im- 
port are  enjoined,  and  und.r  the  fame  penalty. 
The  tokens  of  be  onging  to  Chrift  are  commanded. 
To  neglecl  them  is  to   lejecl  the  Savior,  and    for- 

*  Titus  i.  16.  +  Titus  i.  16.  t  Genefis  xvii.  9—14. 


262  Cohfejing  Chrijl  [Serm.  19. 

feit  the  benefits  of  an  interefl  in  him.  Among 
thefe  an  open  profeflion  of  faith  in  Chrift,  is  one 
of  the  chief.  So  it  was  confidered  by  the  apoftles, 
and  primitive  Chriftians.  They  dared  not  negle£l 
it  when  it  coft  every  worldly  comfort,  and  even 
life.  Neither  was  it  a  groundlefs  fear  which  ex- 
cited them  to  fo  coflly  a  duty.  Their  Lord,  had  ex- 
prefsly  declared,  that  "whoever  fhould  be  afham- 
ed  of  him,  before  an  evil  and  adulterous  genera- 
tion, he  would  be  afhamed  of  them  before  his  Fa- 
ther, and  before  his  angels." 

If  we  attend  to  our  context  we  fhall  fee  that  the 
apoftle  has  here  a  fpecial  reference  to  denying 
Chrift  in  this  way — "  Remember  that  Jefus 
Chrift,  of  the  feed  of  David,  was  raifed  from  the 
dead,  according  to  my  gofpel :  Wherein  I  fuffer 
trouble  as  an  evil  doer,  even  unto  bonds ;  but  the 
word  of  God  is  not  bound.  Therefore  I  endure 
all  things  for  the  elecl's  fake,  that  they  may  obtain 
falvation,  which  is  in  Chrift  Jefus,  with  eternal 
glory.  It  is  a  faithful  faying,  for  if  we  be  dead 
with  him,  we  fhall  alfo  live  with  him  :  If  we  fuf- 
fer, we  fhall  alfo  reign  with  him  :  If  we  deny  him, 
be  alfo  will  deny  us :  If  we  believe  not ;  yet  he  abid- 
eth  faithful ;    he  cannot  deny  himfelf." 

The  apoftle  perfevered  though  he  fuffered  the 
lofs  of  all  things,  and  incurred  every  indignity  and 
forrow  ;  and  even  when  he  forefaw  the  lofs  of  life, 
in  confequence  of  adhering  to  the  Chriftian  caufe 
and  continuing  to  preach  the  gofpel.  When  fome 
who  were  concerned  for  him,  would  have  diflfuad- 
ed  him  from   adventuring  among  the  enemies  of 


Serm.  19.]  an  indifpenfable  Duty.  263 

Chnftianity,  efpecially  as  his  dangers  and  fuffer- 
ings  among  them,  were  foretold  by  a  prophet,  ha 
refufed  their  counfel  and  adhered  to  his  purpofe, 
though  tenderly  affected  with  their  concern  for  him. 
*'  What  mean  ye  to  weep  and  to  break  mine  heart  ? 
For  I  am  ready  not  only  to  be  bound,  but  alfo  to 
die  at  Jerufalem  for  the  name  of  the  Lord  Jefus." 
and  when  his  laft  conflict  approached,  apprized  of 
what  was  before  him,  he  advanced  without  dif- 
may — "I  am  now  ready  to  be  offered  and  the  time 
of  my  departure  is  at  hand." 

St.  Paul  might  have  avoided  all  the  evils  which 
he  endured  becaufe  he  belonged  to  Chrift,  by  only 
practically  denying  him  :  But  he  dared  not  deny 
him.  He  knew  the  confequences  which  would 
follow  the  part  he  acted.  "  If  we  fufFer  we  (hall 
alfo  reign  with  him  ;  if  we  deny  him,  he  alfo  will  de- 
ny us.  Having  refpect  to  the  recompence  of  re- 
ward," he  preffed  on,  exulting  in  the  profpect  be- 
fore him — "  I  have  fought  a  good  fight,  I  have 
finifhed  my  courfe,  I  have  kept  the  faith  :  Hence- 
forth there  is  laid  up  for  me  a  crown  of  righteouf. 
nefs,  which  the  Lord  the  righteous  Judge,  (hall 
give  me  in  that  day." 

"  If  to  neglect  profeffing  Chrift,  when  it  expof- 
ed  to  fuch  fufferings,  was  confidered  as  denying  him, 
and  incurred  the  forfeiture  of  an  interefl  in  him,  will 
it  now  be  difpenfed  with  ?  Now,  when  it  expofeth 
to  no  fuffering,  or  lofs  ?  When  it  both  became  the 
raoft  cheap  and  eafy  of  all  duties  ? 

Are  «he  terms  of  acceptance  with  God  in  Chrift 
changed  ?    Are  they  not  the  fame  as  formerly  ? 


2(64  Confcjjing  Chrift  [Serm.  19. 

Doubtlefs  they  are  eflenrially  the  fame.  *6  There 
is  no  refpecl  of  perfons  with  God."  If  to  neglect 
the  badges  of  difciplefhip  was  formerly  to  deny 
Chrift.  it  is  ftill  to  deny  him.  Jf  we  deny  him,  he 
alfo  will  deny  us. 

III.  Christ  may  be  denied  by  a  perverfion  of 
the  gofpel,  caufing  it  to  become  anoher  gofpel. 

Soml  of  this  dt.  fcription  were  found  in  the  prim- 
itive chuich.  Such  were  thofe  who  mad'  Chrifl 
the  miniftVr  of  fin — who  confidered  the  defrgn  of 
his  oming,  not  to  be  *'  to  deftroy  the  works  of  the 
de«il,"  but  'O  render  it  fafe  to  live  in  fin  and  in- 
dulge depravity.  Such  were  thofe  who  held  the 
doctrine  of  th<=  Nicolaitanes ;  and  the  doctrine 
of  Balaam,  which  were  probably  neatly  akin, 
giving  countenance  to  uncleannefs.  Such  were 
alio  thofe  pretendedly  enlightened  perfons.  who 
claime  1  knowledge  in  divine  things,  fuoerior  to 
that  <>f  the  apoflles,  and  taught  bar  chafti  y,  -*nd 
temperance,  and  fundry  oiher  duties  enjoined  of 
God,  were  not  obligatory  on  believers.  Thefe 
aredefcribed  by  St.  Peter  aud  Jude,  as  enemies  of 
Chrift. 

In  later  ages  the  gofpel  hath  not  been  lefs  cor- 
rupted, by  fome,  who  have  called  themfelves 
Chiiftfans,  It  hath  become  in  their  hands,  anoth- 
er gofpel. 

It  may  be  difficult  precifely  to  determine,  all 
who  in  this  way  deny  Chrilt  :  But  when  themani- 
feft  tendency  of  any  Icheme,  called  Chnflian,  is  to 
lead  to  fin,  render  fecurein  fin.  or  build  the  hope 
or  lalvaiion  on  any  other  foundation  than  the  mer- 


Serm.  19.]  ah  indifpenj able  Duty.  265 

cy  of  God,  and  merits  of  the  Redeemer,  it  mult 
lead  to  a  practical  denial  of  Chrifl.  To  the  fac- 
red  ftandard  mould  every  fyflem  be  referred. 
Thofe  which  deviate  efTentially  therefrom,  lead  to 
a  denial  of  Chrifl ;  and  will  produce  a  denial  by 
him  before  his  Father  in  heaven. 

REFLECTIONS. 

If  we  do  not  miftake  the  Scriptures,  thofe  who 
deny  Chrift  are  without  hope;  and  thofe  who  re- 
ject, and  thofe  who  neglect  the  gofpel,  or  refufe  to 
confefs  the  Savior,  are  to  be  reckoned  among  them. 

Some  are  otherwife  minded.  •'  If  aperfon  only 
acts  fincerely,  no  matter  what  his  religious  princi- 
ples, (fay  fome)  or  whether  he  hath  religious  prin- 
ciples ;  he  will  find  mercy  with  God  and  be  ac- 
cepted of  him  ;"  an  opinion  which  is  fpreading  in 
this  liberal  age  ! 

We  would  gladly  adopt  it,  and  receive  to  the 
arms  of  charity  all  who  appear  to  act  honeftly, 
could  we  fee  reafon  for  it.  But,  in  our  apprehen- 
fion,  the  word  of  truth  condemns  thofe  who  deny 
Chrift,  and  declares  that  they  will  be  denied  by 
him  before  his  heavenly  Father.  We  read  of  dam- 
nable herefies — of  thofe  who  are  given  up  to  flrong 
delufions  that  they  mould  believe  a  lie,  that  they 
might  be  damned." — And  find  an  exprefs  declara- 
tion, cutting  off  unbelievers  from  all  hope. — "  He 
that  believeth  not  mail  be  damned." 

Whatever  God  may  do  with  thofe  who  have 
not  the  gofpel,  thofe  to  whom  it  is  fent  mud  be- 
lieve, receive  and  obey  it,  or  perifh  in  their  fins. 
This  is  fo  plainly  and  exprefsly  declared  in  the 
K  K 


a66  .ConfeJJing  Chrift,  G#c  [Sbrm.  19. 

word  of  truth,  that  we  wonder  doubts  fhould  arifo 
in  the  minds  of  thofe  who  believe  it. 

Nor  is  it  lefs  ftrange,  that  confefling  Chrift  fhould 
be  thought  a  matter  of  indifference.  Scripture  is 
equally  exprefs  refpe&ing  this  matter,  as  the  oth- 
er. We  have  feen  that  under  the  former  difpen- 
fation,  God's  covenant  and  the  tokens  of  it  were 
commanded,  under  penalty  of  excifion  from  his 
people — That  in  the  apoftolic  age,  Chrift  was  to 
be  conferled,  under  penalty  of  being  denied  by 
him  in  the  prefence  of  God.  Thefe  are  not  mat- 
ters of  doubt. 

They  are  ftoney  ground  hearers  who  "  are  of- 
fended when  perfecution  arifeth  becaufe  of  the 
word."     Thefe  bring  no  fruit  to  perfection. 

If  the  terms  of  acceptance  with  Chrift  are  the 
fame  now  as  formerly  :  If  they  are  not  lowered 
down  from  their  original,  a  denial  of  him,  either 
verbal  or  practical,  will  fhut  men  out  of  his  king- 
dom. 

It  becomes  thofe  who  have'a  hope  toward  God 
while  fuch  their  Mate,  to  confider  thefe  things. 
"  It  is  a  faithful  faying — If  we  fuffer  with  him, 
we  fhall  alfo  reign  with  him :  If  we  deny  him,  he 
«lfo  will  deny  us%"' 


SERMON   XX. 


*th*  Fear  which  terminates  in  the  Second  Death, 


Revelation  xxi.  8. 


The  fear  Jul — shall  have  their  part  in  the  lake  which  burnetk 
withjire  and  brimstone ;  which  is  the  second  death. 

1  HE  terms  on  which  only  we  can  be  Chrifl's 
difciples  are  laid  before  us  in  the  Scriptures,  and 
we  are  counfelled  to  confider  them  before  we  en- 
gage to  be  his. 

Though  Chrift  was  born  to  be  a  king,  his  king- 
dom is  not  of  this  world.  He  doth  not  perfuade 
men  with  the  profpecl:  of  great  things  here  ;  but  on 
the  contrary  warns  his  followers,  that  "in  this 
world  they  fhall  have  tribulation  ;"  pointing  them 
to  another,  as  the  place  of  their  reft,  and  teaching 
them  there  to  expecl:  the  reward  of  their  labors 
and  fufFering  here.  And  here  the  faints  in  every 
age,  have  "  groaned,  being  burdened.  Had  God 
provided  nothing  better  for  them,  he  would  be  a.. 
fliamed  to  be  called  their  God. 


±68         The  Fear  which  terminates         [Serm.  20» 

The  primitive  Chriftians  drank  largely  of  the 
bitter  cup.  All  the  apoftles,  except  John,  are 
faid  to  have  fealed  their  teftimony  with  their  blood. 
John  at  an  advanced  age,  died  peaceably  in  his 
bed  at  Ephefus.  But  he  did  not  efcape  perfecu- 
tion  here.  When  the  revelation  was  made  to  him, 
.  he  was  in  exile  "  for  the  word  of  God  and  for  the 
teftimony  of  Jefus.  For  his  confolation,  and  for 
the  edification  of  the  church,  he  was  vifited  in  hjs 
lonely  (late,  by  the  exalted  Redeemer,  who  unveil- 
ed futurity  before  him,  briefly  fketching  the  chang- 
es which  were  to  pafs  over  his  people  till  the  con- 
fummation  of  all  things.  The  vifion  clofed  with 
the  folemn,  dreadful  procefs  of  the  great  day,  and 
its  confequences  to  the  righteous  and  to  the  wicked  ! 

The  divine  vifitant  enlarged  on  the  glories  of 
the  heavenly  ftate  beyond  any  of  the  prophets  who 
had  gone  before.  The  defcription  is  clothed  in 
figurative,  language,  affording  only  a  partial  view 
of  "  the  glory  which  is  to  be  revealed  ;"  fufficient 
however  to  convince  us,  that  "  eye  hath  not  feen, 
ear  heard,  or  the  heart  of  man  conceived  the  things 
which  God  hath  prepared  for  thofe  who  love  him." 

But  who  will  be  made  to  poffefs  thefe  glorious 
things  ?  They  are  offered  to  all  who  hear  the  found 
of  ^the  gofpel ;  but  conquering  believers  will  only 
attain  them.  Their  contrail  will  be  the  portion 
of  others. 

This  life  is  a  warfare,  in  which  we  are  called  to 
contend  with  our  own  corruptions  and  with  the 
powers  of  darknefs — "  He  that  overcometh  fhall 
inherit  all  things  :"  But  thofe  who  are  overcome, 


Serm.  20.]  in  the  Second  Death.  &6$ 

will  have  their  part  in  the  lake  of  fire — -which  is  the 
fecond  death. 

To  underftand  the  grounds  of  this  conteft  is 
highly  important.  Miftakes  here  may  be  fatal. 
To  affift  the  inquirer,  the  characters  of  conquerors 
and  captives  are  drawn  in  the  fcriptures.  The 
verfe  of  which  the  text  is  a  part,  mentions  feveral 
general  characters  of  the  latter  kind,  and  deter- 
mines their  future  portion — The  fearful,  and  un- 
believing, and  the  abominable,  and  murderers,  and 
whoremongers,  and  forcerers,  and  idolaters,  and  all 
liars,  fhall  have  their  part  in  the  lake  which  burnetii 
with  fire  and  brimflone  ;  which  is  the  fecond  death. 

Ln  the  profecution  of  our  fubjeci,  only  one  of 
thefe  general  characters  will  be  considered — the 
fearful. 

Who  then  are  intended  by  the  fearful  ?  And 
what  is  the  fear  which  leads  to  deft'ruftion  ? 

Fearful,  is  a  term  feldom  ufed  to  defcribe  fin- 
ners.  It  occurs,  we  believe,  in  no  other  fcripture. 
Every  kind  of  fear  is  not  finful  ;  much  lefs  incon- 
fiftent  with  a  flate  of  grace.  "  The  fear  of  the 
Lord  is  the  beginning  of  wifdom" — it  difpofes  the 
fubjecl;  of  it  to  mind  the  things  which  belong  to  his 
peace,  and  flee  to  the  hope  fet  before  him  in  the 
gofpel.  The  fear  of  God  is  often  ufed  to  defcribe 
the  good  man,  and  given  as  a  leading  trait  in  his 
character.  It  is  noted  in  favor  of  Obadiah,  the 
fervant  of  Ahab,  that  he  "  feared  •  the  Lord 
greatly." 

To  have  no  fear  of  God  before  one's  eyes,  is  ex- 
preffive  of  great  obduracy  in  fin  ;  of  thelaft  grade 


$yo         The  Fear  which  terminates        £Serm.  &q9 

of  depravity.  Yet  in  the  text,  the  fearful,  are  men- 
tioned as  the  firft  rank  of  thofe  who  will  have 
their  part  in  the  burning  lake  !  What  then  is  this 
fear? 

It  may  be  of  feveral  kinds ;  particularly — That 
•which  precludes  irufl  in  God,  and  reliance  on  his  grace 
in  Chrifl — that  which  operates  to  explain  away  the 
law  of  God — that  which  puts  men  upon  duty  in  order 
to  atone  for  fin — and  that  which  fhrinks  from  the 
hardfhips  of  religion. 

I.  The  fear  which  leads  down  to  the  lake  of  fire, 
may  be  that  which  precludes  trufl  in  God  and  reliance 
on  his  grace  in  Chrift. 

Faith  in  Chrift,  and  reliance  on  divine  grace 
in  him,  are  conditions  of  falvation.  Where  thefe 
are  wanting  Chrift  will  not  profit.  Faith  and  re- 
liance are  united.  The  latter  is  dependant  on  the 
former,  and  rifeth  out  of  it.  "  He  that  cometh  to 
God,  mull  believe  that  he  is,  and  that  he  is  the 
rewarder  of  them  that  diligently  feek  him." 

The  fearful  and  unbelieving  are  here  fet  to- 
gether— the  fearful  and  unbelieving  fhall  have  their 
part — Perhaps  they  are  thus  joined  to  intimate  that 
the  fear  intended  precludes  the  faith  to  which  ths 
promifes  are  made. 

The  (inner  who  is  the  fubject.  of  this  fear  hath 
fo  deep  a  fenfe  of  the  finfulnefs  of  fin,  efpecially 
of  his  own,  that  he  is  afraid  to  make  God  his  hope 
— afraid  to  look  up  to  the  throne  of  grace,  or  to 
afk  mercy  of  God.  He  would  gladly  flee  the  di- 
vine prefense,  like  the  firft  guilty  pair,  when  they 
heard  the  voice  of  God  walking  in  the  garden  af- 


Serm.  20.3  *n  th*  Second  Death.  tji 

ter  their  fall.  When  fear  hath  this  effect,  ie 
drives  the  finner  from  the  mercy  which  alone  can 
fave  him. 

"  Christ  came  not  to  call  the  righteous,  but 
finners  to  repentance.  He  came  to  feek  and  fave 
that  which  was  loft."  To  finners,  mercy  is  offer- 
ed in  him.  Were  we  without  fin,  we  fhould  have 
no  need  of  mercy.  If  we  flee  from  Chrift  becaufe 
we  are  finners,  we  flee  the  mercy  which  alone  can 
fave  us,  and  put  offered  falvation  from  us  ;  for  it 
is  offered  us  only  in  him.  To  drive  finners  away 
from  the  Savior  by  fear,  when  he  can  hold  them 
no  longer  fecure  in  fin,  is  an  old  device  of  the 
deceiver,  which  hath  probably  often  fucceeded. 

On  fecure  and  awakened  finners,  different  de- 
lufive  arts  are  praclifed.  The  former  are  perfuad- 
ed  that  fin  is  a  trivial  evil,  far  from  meriting  eter- 
nal punimment  ;  that  God  is  not  greatly  offended 
at  it  ;  that  it  is  eafy  to  obtain  forgivenefs  ;  that  as 
we  are  required  to  forgive  every  offender  who 
faith,  I  repent,  God  will  do  the  fame  ;  that  it  is 
only  to  afk  mercy,  when  we  can  fin  no  longer, 
and  it  will  be  immediately  granted  ;  fo  that  there 
is  very  little  danger  in  fin.  But  thofe  who  are 
awakened — who  fee  the  evil  of  fin,  and  tremble 
for  fear  of  God's  judgments,  are  tempted  to  be- 
lieve that  divine  juftice  will  only  be  exercifed,  ef- 
pecially  toward  them — that  their  fins  are  unpar- 
donable ;  their  day  of  grace  ended,  and  that  they 
have  nothing  before  them  but  "  a  certain  fearful 
looking  for  of  judgment."  In  fuch  fuggeftion, 
the  defign  of  the  tempter  is  to  drive  finners  to  def- 


2j2         The  Fear  which  terminates        [Serm.  26.' 

pair,  and  thus  drive  them  away  from  Chrift.  If 
he  avails  to  effect  it,  his  end  is  gained  ;  for  there 
is  falvation  in  no  other.  * 

It  is  emphatically  true  of  the  defpairing  Gnner, 
that  he  "  cannot  go  to  Chrift  for  life."  All  who 
go  to  him,  believe  him  able  and  willing  to  fave. 
Devoid  of  this  faith  none  can  go  to  him.  There- 
fore doth  the  fear  which  precludes  faith  lead  down 
to  ruin. 

II.  Fear  which  operates  to  explain  away  the  law 
of  God,  hath  the  fame  effect. 

This  is  fometimes  the  effect  of  fear.  Thofc 
who  believe  that  there  is  a  God,  and  that  the  holy 
fcriptures  are  his  word,  cannot  feel  fecure  while 
they  confider  themfelves  condemned  by  his  law, 
and  view  themfelves  as  the  objects  of  his  wrath. 

Therefore  do  the  flaves  of  depravity  endeavor 
to  explain  away  God's  law — therefore  to  perfuade 
themfelves  that  certain  duties  are  not  required — 
that  certain  felf  denials  are  not  enjoined  ;  or  that 
there  is  fomething  in  their  particular  cafe  which 
exempts  them  from  this  or  that,  which  is  required 
of  others. 

The  cunning  which  fome  difcover  in  finding 
outexcufes  and  evafions,  by  which  to  cheat  them- 
felves and  filence  their  confeiences,  is  affecting. 
It  (hews  them  to  be  the  flaves  of  Satan,  and  fer- 
vants  of  corruption,  and  that  they  love  their  maf- 
ters,  and  refufe  to  go  out  free,  when  liberty  is  of- 
fered. 

When  people  of  this  defcription  pretend  to  in- 
quire what  is  their  duty,    their  real  defign  is  to 


Serm.  20.]  in  the  Second  Death.  273 

evade  the  obligations  of  it.  And  they  often  fuc- 
ceed  to  perfuade  themfelves  that  they  are  free 
from  the  obligations  of  it.  But  few  others  are  de- 
ceived. The  veil  of  the  covering  fpread  over 
their  defigns  and  views,  is  opaque  only  to  them- 
felves ;  to  others  it  is  tranfparent,  and  leaves  them 
without  excufe. 

Frequent  inflances  of  this  unfairnefs  are  vifi- 
ble  in  the  world.  When  people  make  themfelves 
eafy  and  fecure,  without  "  faith  which  works  by 
love  and  purifies  the  heart — without  repentance 
which  mourns  for  fin  as  difhonorable  to  God,  and 
in  itfelf  an  evil  thing,  and  a  bitter,  and  without 
devotednefs  to  the  fervice  of  God,  as  well  as  a  re- 
liance on  his  grace  in  Chrift,  no  matter  what  they 
fubflitute  in  the  place  of  thefe  graces,  all  is  of  no 
avail  ;  hope  is  built  on  the  fand.  That  many  of 
thefe  vain  fubftitutes  are  to  be  found  among  men, 
Who  is  infenfible  ?  When  fear  hath  this  effedl,  it 
leads  down  to  the  fiery  lake. 

III.  Sometimes  fear  puts  men  upon  duty  in  order 
to  atone  for  Jin  and  merit  the  divine  favor.  Afraid 
of  God's  judgments,  they  fet  themfelves  to  do  com. 
manded  duties,  and  place  their  dependance  on 
thefe  doings  of  their  own. 

Duties  done  by  men  have  nothing  meritorious 
in  them.  The  defign  of  many  things  which  God 
hath  enjoined  is  to  ferve  as  a  fchoolmafter  to 
bring  men  to  Chrift.  None  are  intended  to  fave  by 
any  virtue  in  them.  By  nothing  which  man  can  do 
is  God  made  his  debtor.  Neither  doth  ought 
Ll 


274         The  Fear  which  terminates        (JSerm.  26. 

done  by  man  recommend  to  the  divine  favor  if 
perverted  and  made  the  ground  of  hope  toward 
God. 

The  finner's  beft  recommendation  to  the  divine 
favor  is  a  fenfe  of  his  own  demerit,  which  leads 
him  humble  and  felf  abafed  to  caft  himfelf  on 
grace  in  a  mediator.  His  mod  prevalent  prayer 
is  that  made  by  the  publican — "  God  be  mer- 
ciful, to  me  a  fmner."  Sinners  are  invited  to 
the  Savior,  and  encouraged  to  hope  in  him — 
"  Look  unto  me  and  be  ye  faved  all  the  ends  of 
the  earth.  It  is  a  faithful  faying,  that  Chrift 
came  into  the  world  to  fave  tinners."  But  he 
faves  only  thofe  who  receive  and  trull  in  him. 
If  we  go  about  to  eitablifh  our  own  righteoufnefs, 
relying  on  our  own  doings  as  the  ground  of  our 
acceptance  with  God,  he  will  give  to  us  according 
to  our  works — "  Behold  all  ye  that  kindle  a  fire, 
that  compafs  yourfelves  about  with  fparks  ;  walk 
in  the  light  of  your  fire,  and  in  the  fparks  that  ye 
have  kindled  :  This  fhall  ye  have  from  mine  hand, 
^e  fhall  lie  down  in  for  row."* 

Nor  that  finners  are  to  neglect  the  means  of 
grace,  or  indulge  in  fin.  When  God  promifed 
his  church  to  give  them  a  new  heart,  and  caufe 
them  to  walk  in  his  ftatutes,  he  declared  that  thofe 
bleflings  Ihould  be  given  in  anfwer  to  prayer — 
"  Yet  for  this  will  I  be  inquired  of  by  the  houfe 
of  Ifrael  to  do  it  for  them."  And  when  the  apof- 
tle  teaches  how  to  feek  renewing  grace,  he  directs 
to  "lay  apart  all  filthinefs  and  fuperfluity  of 
*Ifai*h.i,  j«. 


\ 


Serm.  20.]  in  the  Second  Death.  275 

naughtinefs  and   receive  with  meeknefs,  the  in- 
grafted word." 

Saving  grace  is  perhaps,  never  given  till  it  is. 
afked  of  God.  Sinners  are  made  to  fee  their  need 
of  this  divine  gift  and  led  to  cry  to  God  for  it.  It 
is  then  when  they  afk  that  they  receive.  That  they 
fhall  not  afk  in  vain,  is  intimated  with  fufficient 
clearnefs  in  the  word  of  truth.  "  Whofoever  fhall 
call  on  the  name  of  the  Lord,  fhall  be  faved.  If 
thou  kneweft  the  gift  of  God — thou  xcov.ldejl  have 
ajked  of  him,  and  he  would  have  given  thee  living 
water." 

Yet  the  {inner  merits  nothing  by  any  doirgs  of 
his.  The  true  penitent  is  fenfible  of  it.  He  relies 
on  grace  alone ;  and  afks  mercy  of  God  for  the 
fake  of  him  "  who  died  for  his  offences,  and  rofe 
again  for  his  juuification."  He  feeks  in  the  ufe  of 
appointed  means  becaufe  it  is  the  way  of  duty,  and 
the  way  in  which  God  is  wont  "  to  have  mercy, 
on  whom  he  will  have  mercy  ;"  who  are  common- 
ly chofen  from  among  thofewho  feek  his  face. 

As  fear  puts  fome  on  duty,  it  excites  others  to 
that  which  is  not  duty — puts  them  on  doing  things 
which  are  not  required.  Such  are  the  pilgrimages 
and  penances  of  the  Romanifls;  and  fuch  thefe- 
verities  which  fome  others  have  pra&ifed  on  them- 
felves  with  a  view  to  atone  forlin  and  render  Deity 
propitious. 

These  have  no  tendency  to  conciliate  heav- 
en. A  curfe  is  more  likely  to  follow  them  than  a 
blefling ;  yet  in  this  way  fome  have  thought  to, 


276         The  Fear  which  terminates        [Serm.  20. 

atone  for  fin  and  make  peace  with  an  offended 
God!* 

IV.  There  is  yet  one  other  kind  of  fear  which 
leads  to  deftru6lion — that  which  caufes  men  tojhrink 
from  the  hardjhips  of  religion ;  and  decline  the  dif- 
ficulties which  lie  in  the  way  of  duty. 

Difficulties  and  temptations  were  not  pecul- 
iar to  the  firft  ages  of  Chriftianity.  St.  Paul,  af- 
ter mentioning  his  own,  cleclares  them,  in  a  meaf- 
ure,  common  to  all  ChriA/s  followers — "Yea,  and 
all  who  will  live  godly  in  Chrift  Jefus,  (hall  fuf- 
fer  perfecution." 

The  trials  and  difficulties  of  the  righteous  are 
divers,  but  none  efcape  them.  Many  arife  from 
indwelling  corruption — many  from  an  infnaring 
world — many  from  Satan's  malice  and  devices. 

In  fallen  man  there  is  a  bias  to  error  and  wick- 
ednefs.  Not  to  fuffer  his  own  lulls  to  draw  him 
away,  and  entice  him  to  fin,  requires  great  felf 
denial. 

From  a  wicked  world  temptations  alfo  arife  and 
difficulties  fpring  up.  In  this  land,  the  enemies 
of  religion,  have  not  power  to  kill  and  deftroy 
the  faithful ;  but  they  have  power  to  pour  con- 
tempt upon  them.  Cruel  mockings  may  fevere- 
ly  try  thofe  who  fear  neither  the  gibbet,  nor  the 
Hake.  Thefe  do  try  the  people  of  God  at  this 
day. 

Neither  do  the  powers  of  darknefs  ceafe  to 
trouble  and  afflict — to  aflault  the  faithful  with  their 
temptations,   and  to  lay  fnares  to  entangle  them, 

*  Vide  Sermon  on  CollofTians  ii-  8. 


Serm.  20.]  in  the  Second  Death,  277 

(i  Your  adverfary  the  devil,  as  a  roaring  lion,  walk- 
eth  about,  feeking  whom  he  may  devour."  Satan's 
devices  are  without  number — his  attacks  are  made 
from  every  quarter;  and  he  is  often  fo  hidden 
that  it  is  difficult  to  difcover  him.  Sometimes  he 
affumes  the  mafic  of  religion — is  "  transformed 
into  an  angel  of  light,"  the  more  effectually  to 
cover  his  dark  defigns.  Such  is  his  enmity  that  he 
is  indefatigable  in  his  endeavors  to  feduce  and  to 
deftroy — fuch  his  craft  and  experience,  that  he  is 
wife  to  accomplifh  his  nefarious  defigns  :  And  a- 
gainft  the  faints  his  rage  is  the  greater,  becaufe  he 
fcnoweth  that  his  time  is  ftiort. 

Here  the  people  of  God  live  in  a  ftate  of  war- 
fare— conflict  with  many  enemies  and  fuffer  ma- 
ny forrows.  Often  they  are  called  to  fuffer  for 
Chrift — becaufe  they  are  numbered  among  his  fol. 
lowers  and  wear  his  livery. 

If  any  of  thefe  things  move  us,  if  we  are  afraid 
to  encounter  thefe  hardihips,  are  difcouraged  in 
our  Chriftian  courfe  and  induced  to  turn  back  from 
after  Chrift,  our  fear  will  deftroy  us — it  will  caufe 
us  to  have  our  part  in  the  lake  of  Jire — which  is  the 
fecond  death. 

This  hath  happened  to  fome  who  have  af- 
fumed  the  Chriftian  name,  and  for  a  time  ap- 
peared among  Chrift's  difciples  !  They  have  for- 
faken  him. 

There  is  an  hour  of  temptation,  which  trieth 
thofe  who  dwell  on  the  earth ;  many  fail  in  the 
trying  hour.  Attacked  by  enemies  and  a  {faulted 
by  temptations,  they  yield  themfelves  ca^ives  to 


£78         The  Fear  which  terminate!        [Serm.  20^ 

their  fpiritual  enemies.  This  happens  to  fome 
who  had  "  heard  the  word  and  received  it  with 
joy — in  the  time  of  temptation,  they  are  offended 
and  fall  away."  Wanting  courage  to  Hand  on  the 
Lord's  fide,  when  it  expofes  them  to  reproach  and 
fufferings.  they  fuffer  themfelves  to  be  overcome 
of  evil,  and  fall  from  their  fledfaflnefs.  Thefe  are 
Chriftians  only  in  name.  The  real  Chriflian  pof- 
feffeth  a  noble  courage  which  raifeth  him  fuperior 
to  every  trial,  and  enableth  him  to  fubdue  every 
enemy.  The  ftorms  of  temptation  beat  upon  him  ; 
but  he  ftands  firm — refills  the  powers  of  darknefs 
and  his  own  corruptions — is  moved  neither  by  the 
frowns,  nor  flatteries  of  the  world.  Like  an  emi- 
nent faint  of  old,  he  "  hath  refpecl;  to  the  recom- 
pence  of  reward,"  keeps  heaven  in  his  eye,  and 
prefleth  on  in  his  way  thither.  "  Through  Chrifl 
ftrengthening  him,  he  doth  all  things  and  abounds 
— holds  out  to  the  end  and  is  made  more  than  & 
Conqueror." 

To  fuch  "  pertain  the  promifas — they  over- 
come— will  inherit  all  things.  God  will  be  their 
God,  and  they  will  be  his  children." 

But  thofe  who  cannot,  "  endure  hardnefs  as 
good  foldiers" — who  faint,  and  fail  in  the  day  of 
trial,  fuffering  the  enemy  to  prevail,  and  them- 
felves to  be  overcome,  iC  will  lofe  that  which  they 
have  wrought — others  will  take  their  crowns,  and 
they  will  have  their  part  in  the  lake  ofjire  and  hrinu 
Jlone :  Which  is  thefecond  death. 


SeRxM.  20.]  in  the  Second  Death.    .         279 

Thus  we  have  feen  who  are  intended  by  the 
fearful,  and  their  fad  Hate.  Influenced  by  fear 
which  drives  them  from  the  Savior;  or  leads  them 
to  explain  away  God's  law  ;  or  drive  them  to  du- 
ty in  order  to  atone  for  fin  j  or  too  timid  to  take  up 
the  crofs  and  follow  Chrift,  they  have  no  part  in 
him.  They  are  afraid  of  mifery ;  and  their  fear 
indulged,  will  bring  mifery  upon  them  far  beyond 
their  fear !  For  "  who  knows  the  power  of  God's 
anger." 

Before  us  the  door  of  mercy  is  yet  open.  We 
are  invited  to  Chrift  for  life.  God  hath  no  pleas- 
ure in  the  death  of  finners.  He  is  ready  to  receive 
the  returning  prodigal.  His  arm  is  not  fhortened 
that  it  cannot  fave.  He  offers  pardon  and  peace 
to  the  chief  of  finners.  The  deeper  fenfe  we  have 
of  fin,  the  more  we  abhor  ourfelves  for  fin,  the 
more  welcome  to  his  grace. 

Weary  and  heavy  laden  finners  are  particular- 
ly invited  to  the  Savior.  He  will  not  fend  them 
empty  away.  As  the  returning  prodigal  was  re- 
ceived by  his  father,  fo  is  every  repenting  finner, 
by  his  Father  in  heaven.  When  the  prodigal  re- 
folved  to  return  with,  a  "  Father  I  have  finned — 
the  father  faw  him  a  great  way  off,"  and  all  his 
bowels  yearned  over  him — "  he  had  companion, 
and  ran  and  fell  on  his  neck,  and  kiffed  him" — 
bid  him  a  hearty  welcome — lavifhed  the  richeft  fa- 
vors on  him,  and  called  all  to  rejoice  at  his  return. 
In  like  manner  our  heavenly  Father  receives  the 
returning  penitent.  This  is  the  fpirit  of  the  par- 
able. 


a8o         The  Fear  which  terminates        [Serm.  20, 

Fear  not  then,  ye  who  mourn  in  Zion.  Come 
empty  and  naked  as  ye  are,  and  fall  down  before 
an  offended  God,  with,  "  Father  I  have  finned — 
God  be  merciful  to  me  a  finner."  Come  thus  to 
God,  and  call  yourfelves  on  his  grace  in  Chrift, 
and  his  grace  will  be  fufficient  for  you.  We  are 
warranted  to  promife  you  a  kind  reception. 

Let  none  think  to  hide  their  fins  by  excufes  or 
palliations.  They  are  all  open  to  the  divine  eye. 
*'  There  is  no  darknefs,  nor  fhadow  of  death  where 
the  workers  of  iniquity  may  hide  themfelves." 
Neither  let  any  think  to  atone  for  their  fins  by  do- 
ings of  their  own.  The  blood  of  Chrift  is  the  on. 
ly  atonement.  Our  belt  fervices  are  polluted  with 
fin.  Let  us  endeavor  to  fee  our  fins  as  they  are, 
renounce  them  all,  and  repair  to  the  mercy  of  God 
in  Chrift.  There  is  a  fulnefs  of  merit  in  Chrift, 
and  a  fulnefs  of  mercy  in  God.  There  we  may 
truft  and  not  be  alhamed. 

Let  none  be  difcouraged  by  the  difficulties 
which  lie  in  their  way,  or  faint  under  the  hard- 
fhips  of  the  crofs.  If  God  calls  us  to  trials  he 
will  fupport  us  under  them — yea,  if  we  make  him 
our  hope,  and  are  not  needlefsly  wanting  to  our- 
felves,  he  will  make  us  more  than  conquerors ;  he 
will  make  us  triumphers  in  Chrift.  But  if  we  fear 
to  enter  the  lifts  againft  our  fpiritual  enemies  or  to 
endure  ought  to  which  we  are  called  in  the  way 
of  duty,  whether  it  be  contempt,  fufferings,  or 
lofs,  we  fhall  bring  greater  forrows  on  ouiTelves 
by  fhrinking  back  in  the  day  of  trial,  than  by  preiT- 
ing  forward,  and  bearing  all  which  duty  requires. 


Serm.  20.]  in  the  Second  Death.  281 

Our  forrows,  if  we  abide  faithful,  and  are  not  mov- 
ed away  from  the  hope  of  the  gofpel,  will  be  only- 
temporary ;  and  under  thepreffure  or  them,  we 
fhall  be  fupported  by  Omnipotence  ;  but  if  we 
draw  back,  and  refufe  to  deny  ourielves,  fainting 
in  the  day  of  trial,  our  farrows  and  fufferings  will 
be  eternal,  and  as  fuch  as  Omnipotence  can  only 
inflia ! 


M 


M  M 


SERMON    XXI. 


tfhe  Ends  of  Family  Institution,  with  observa- 
tions on  the  Importance  of  Education. 


MALACHI   ii.    15. 

An d  did  not  he  make  one  ?  Yet  had  he  the  residue  of  the 
Spirit.  And  wherefore  one  ?  That  he  might  seek  a  god' 
ly  seed.— 

TOWARD  the  clofe  of  the  Babylonifh  captiv- 
ity, religion  revived  among  the  Jews.  Several 
zealous  and  able  reformers  were  raifed  up  and 
advanced  to  power,  whofe  influence  was  blefled 
to  call  back  that  people  from  their  declenfions, 
and  prepare  them  for  mercy.  But  the  effect  of 
their  labors  was  only  temporary.  When  they 
were  gene  off  the  ftage,  the  people  again  apofta- 
tized,  neglected  the  worfhip  and  ordinances  of 
God,  and  became  vicious  and  corrupt.  This 
prophet,  who  lived  feveral  ages  after  their  return 
to  Canaan,  was  fent  to  reprove  their  irreligion  and 
the  immoralities,  which  abounded  among  them, 
and  had  infe£led  every  order  of  mtn9 


Serm.  2i.]     The  Ends  of  Family  Injlitution.     283 

One  of  the  fins  then  rife  in  Ifrael,  was  a  family 
fin.  Family  contentions,  which  frequently  ter- 
minated in  divorces,  were  become  common. 

Divorces  were  permitted  to  the  Hebrews,  "for 
the  hardnefs  of  their  hearts,  but  it  was  not  fo 
from  the  beginning." 

Larger  communities  are  all  made  up  of  fami- 
lies. Evils  therefore  which  afFe6t  the  latter,  can- 
not but  affect  the  former.  Were  all  the  families 
which  compofe  an  empire  divided  and  unhappy, 
the  empire  would  be  fo. 

It  is  alfo  worthy  of  notice,  that  the  fir  ft  rudi- 
ments of  character,  which  render  good  or  bad,  and 
caufe  people  to  be  bledings  or  curfes  in  fociety, 
are  commonly  begun  in  thofe  nurferies  of  our 
race.  The  bias  there  given,  feldom  wholly  wears 
off  ;  it  is  generally  carried,  in  degree,  through 
life.  Probably  many  of  the  evils  which  afflicted 
the  Jews  in  the  days  of  this  prophet,  had  their  or- 
igin in  the  cradles  of  the  nation.  He  was  there- 
fore directed  to  ftrike  at  the  root  of  evils,  and  by 
endeavoring  toreform  the  fmallerfocieties,of  which 
the  larger  were  compofed,  to  reform  the  whole. 
With  this  view  he  led  back  the  minds  of  thofe 
among  whom  he  miniftered,  to  the  origin  of  fami- 
lies, and  declared  the  merciful  defign  of  the  Moft 
Kigh,  in  their  inflitution — That  he  might  feek  a  god' 
ly  feed. 

Seeking  a  godly  feed  is  not  the  only  defign.  It 
is  however  a  principal  defign,  and  will  be  chiefly 
regarded  in  the  following  difcourfe. 


284     The  Ends  of  Family  Injlitution.     [Serm.  2i# 

On  e  thing  defigned  is  the  comfort  and  advantage 
of  the  feveral  members  of  thefe  little  communities. 
But  to  the  attainment  of  thefe  ends,  they  mull 
keep  reflectively,  in  their  places,  and  act  faithful- 
ly in  them.  The  heads  mull  live  together  in  harmo- 
ny, and  unite  in  ordering  the  common  affairs  of  the 
fociety  ;  and  the  inferior  members  muff  fubmit  to 
their  authority,  and  do  the  duties  of  their  ftations. 

Human  happinefs  greatly  depends  on  the  tem- 
per and  conduct  of  thofe  who  are  connected  in 
the  neareft  relations,  and  live  together.  Suppofe 
trouble  abroad,  yet  if  one  hath  peace  and  friend- 
fhip  in  his  family,  and  finds  order  and  affection  at 
home,  he  will  not  be  very  unhappy.  He  will 
often  "  retire  to  his  fecret  chambers,  and  fhut  the 
doors  about  him,  till  the  evils  are  paft."  But  the 
houfe  divided  againft  itfelf,  is  a  fcene  of  confu- 
fion  and  trouble.  Contentions  there,  are  like  a 
continual  dropping. 

The  man  who  hath  affluence  and  honor  ;  who 
is  refpected  or  envied  abroad,  is  but  a  wretch,  if 
his  retirements  are  unquiet ;  if  his  family  connex- 
ions are  peevifh  and  difagreeable,  and  the  inferior 
members  rife  in  rebellion  and  refufe  obedience  to 
his  reafonable  requirements,  or  neglect  the  duties 
of  their  ftations.  Fidelity  and  affection  in  the  near- 
eft  relations,  yields  the  greateft  temporal  felicity  ; 
the  want  of  them  occafions  the  moft  pungent 
grief  which  is  experienced  in  life  ;  that  which 
arifes  from  fenfe  of  guilt  excepted. 

The  part  acted  by  every  member  of  a  family, 
3ife5ls  the  whole.       None  can  rejoice  or   mourn 


Serm.  21.]]     The  Ends  of  Family  Inflitution,     285 

alone.  All  participate  in  the  joy  or  grief.  All 
are  affected  by  the  difcharge,  or  neglect  of  rela- 
tive duties  :  Joy  and  forrow  keep  pace  with  them. 
Neither  are  the  evils  which  arife  from  thefe 
abufes  to  be  avoided  by  celibacy,  without  incur- 
ring others  of  a  ferious  nature.  Man  is  formed 
for  fociety.  An  help  meet  was  neceflary  even  in 
Eden.  To  have  remained  alone  would  have 
rendered  an  earthly  paradife  a  tirefome  place. 
Therefore  was  a  fuitable  companion  given  of  God, 
to  crown  the  joys  of  innocence. 

The  comfort  and  advantage  of  the  members  is 
manifeftly  one  defign  of  family  inflitution  ;  but 
where  the  duties  of  the  feveral  relations  are  neg- 
le&ed,  or  counteracted,  the  ends  are  frustrated, 
and  the  bleffing  changed  into  a  curfe.  "  It  is 
better  to  dwell  in  the  wildernefs  than  with  a  con- 
tentious and  angry  woman."  And  the  woman 
who  inftead  of  a  kind  and  virtuous  companion,  is 
joined  to  a  tyrant,  or  a  man  of  Belial,  mull  have 
forrow  upon  forrow,  till  death  comes  to  her  relief. 
But  the  defign  of  family  inflitution  expreffed 
in  the  laft  claufe  of  the  text — That  he  might  feek 
a  godly  feed,  will  be  chiefly  attended  to. 

We  are  here  taught  that  God  made  one,  and 
only  one  to  be  man's  companion  and  helper — that 
he  might  feek  a  godly  feed.  One  is  neceffary  for 
this  purpofe  ;  more  would  rather  hinder  than  help. 
With  one  there  is  a  joint  intereft  ;  more  would 
caufe  divifions. 

To  anfwer  the  ends  propofed,  the  connexion 
mull  be  for  life.     It  mull  not  be  left  to  the  par- 


286     The  Ends  of  Family  Inflitulion.     [Serm.  21. 

ties,  or  either  of  them,  to  diflblve  it  at  pleafure, 
as  the  Jews  of  that  age  contended.  This  liberty 
the  prophet  fhews  to  be  contrary  to  the  fpirit  and 
defign  of  marriage.  He  obferves  that  though  God 
had  therefidue  of  the  Spirit — all  power,  and  could 
eafily  have  made  many,  he  made  only  one,  to  be 
the  companion  and  helper  of  man — that  this  in- 
dicated the  defign  of  marriage  to  be  an  indif- 
foluble  connexion,  which  was  ordained  to  con- 
tinue till  death.  This  which  is  intimated  in 
the  text,  is  confirmed  by  our  Savior  in  his  reply 
to  the  Pharifees  who  queftioned  him  on  this  fub- 
je£L* 

In  farther  difcuffing  our  fubject,  after  a  few  de- 

fultory  obfervaticns  on  the  importance  of  education,  ef 

pecially  parental  education,  zue  fhall  inquire  in  what 

xvays,  and  by  what  means  parents  are  required  to  feek 

a  godly  fed. 

Much  culture  is  necefTary  to  man's  attaining  his 
proper  rank  in  creation.  This  mould  begin  at 
an  early  period,  and  naturally  devolves  on  par- 
ents, who,  by  providential  appointment,  are 
guardians  of  the  infancy  and  childhood  of  their 
offspring. 

Brutes  need  no  inftruftion  in  order  to  fill  the 
places  defigned  for  them  of  the  Creator.  Neither 
do  they  mjed  example.  Inflincl  fupplies  their  pla. 
ces — teacheth  all  which  they  need  to  know;  and 
teachttli  pi  feffcly.  The  feveral  kinds  of  beads 
and  buds,  (hut  out  from  their  dams,  and  fecluded 
from  '.heir  own  fpecies,  acl  according  to  their  na- 

*  M«td«W  xix.  3 — 10. 


Serm.  21,]     The  Ends  of  Family  Injlilulion.     287 

tures,  in  the  fume  manner,  as  though  brought  up 
with  them — difcover  the  fame  difpofitions — ufe 
the  fame  methods  of  feeking  their  food,  and  pro- 
viding for  themfelves  and  their  young — and  ex- 
prefs  themfelves  in  the  fame  language,  or  by  the 
fame  notes.  Nature  left  to  herfelf,  refpecling  ev- 
ery thing  which  belongs  to  them,  is  a  fufhcient, 
yea  an  infallible  inftru£tor.  Some  of  the  brutes 
may  be  taught  to  mimick  man ;  others  to  know 
and  ferve  him;  but  thefe  are  foreign  to  their  rank. 
Every  thing,  properly  belonging  to  them,  is  taught 
by  nature,  independent  of  man.  Had  man  never 
exifted,  fome  of  them  might  have  lived  and  filled 
their  places  in  creation  without  him. 

Bur  man,  the  head  of  this  lower  world,  re- 
quires particular  attention.  His  mind  requires 
more  than  his  body.  Should  man  come  forward 
to  acl  his  part  here,  with  only  the1  fame  kind  of  at- 
tention which  nature  teacheth  the  brute  to  be- 
ftow  on  her  young,  what  would  he  be?  How 
would  he  appear  ?  Suppofe  fome  favage  horde  to 
attend  only  to  the  bodies  or  their  offspring,  dur- 
ing infancy  and  childhood,  and  then  fend  them 
abroad  to  follow  nature! — Uncultivated  nature! 
Living  at  large  like  the  brutal  inhabitants  of  the 
foreft  !  Can  we  form  an  idea  of  ought  more  mock- 
ing ?  Surely  fuch  a  people  would  be  more  brutal 
than  the  brutes  ! 

To  prevent  thefe  dreadfuls,  and  render  man  the 
noble  creature  for  which  he  is  deiigned,  happy  in 
himfelf,  an  honor  to  his  Creator,  and  a  bleffing 
among  God's  works,  are  the  ends  propofed  in  ed- 


2  88     The  Ends  of  Family  lnjlitution.     [Serm.  2i. 

ucation.  Thefe  ufually  originate  in  that  culture 
which  is  begun  by  parents.  The  foundation  of 
honor  or  infamy,  ufefulnefs  or  mifchief,  happinefs 
or  mifery,  is  commonly  laid  in  the  morning  of 
life.  The  impreflions  then  made,  are  deep  and 
lading  ;  the  bias  then  given  to  the  mind,  goes  far  to 
form  the  character  of  the  man.  We  fee  therefore 
the  goodnefs  of  God  in  an  inftitution  which  hath 
fuch  important  objects  in  view — which  is  defign- 
ed  to  plant  in  infant  minds  the  feeds  of  virtue, 
and  form  mankind  for  ufefulnefs  and  hon- 
or.— And  wherefore  one  ?  That  he  might  feek  a  god- 
ly feed. 

This  work  would  have  been  incumbent  on  man 
had  he  retained  his  firft  eftate.  It  would  then 
have  belonged  to  parents  to  cultivate  the  tender 
mind  and  direct  it  in  right  ways.  Marriage  was 
inftituted  before  the  apoftacy,  of  which  a  princi- 
pal defign  is  that  mentioned  in  the  text :  For  the 
prophet  fpeaks  of  man  in  his  original  flate.  In 
innocence  man  had  his  work  afligned  him — was 
made  for  action.  Idlenefs  would  have  conflict- 
ed no  part  of  his  felicity,  had  he  remained  upright. 
When  he  came  out  of  the  Creator's  hand,  he  was 
"  put  into  the  garden  to  drefs  it  and  to  keep  it." 
His  difpofition  to  idlenefs  may  have  been  occafion. 
ed  by  the  fall.  Had  man  retained  his  maker's  image, 
it  is  not  probable  that  young  minds  would  have 
received  habits  of  virtue,  and  been  imbued  with 
knowledge,  without  parental  aid — that  initinet 
would  have  fupplied  the  place  of  inftruclion,  and 
fuperfeded  the  ufe  of  it. 


Serm.  21.]     The  Ends  of  Family  Injlitution.     289 

Had  man  remained  upright  his  whole  work 
have  been  diverfe  from  that  which  now  employs 
him.  The  earth  would  have  required  little  cul- 
ture— none  which  would  have  wearied  its  inhab- 
itants. The  mind,  free  from  every  corrupt  bias, 
would  have  been  open  to  inftruclion,  which  would 
have  flowed  from  the  parent  and  been  received  by 
the  child,  with  delightful  eafe  and  joy.  Man  de- 
voted to  the  fervice  of  God,  would  have  devoted 
his  all  to  God,  efpecially  his  offspring.  Then  to 
have  poured  knowledge,  and  efpecially  the  knowL 
edge  of  God,  into  the  placid  docile  mind  of  the  pi- 
ous youth,  what  delight  would  it  have  given  to  the 
foul  glowing  with  divine  love  ! 

Since  the  apoltacy,  children  are  the  joy  of  par- 
ents. With  all  their  depravity  and  perverfenefs, 
which  greatly  lower  down  the  comfort  parents 
would  otherwife  occafion,  they  love  them  next  to 
life,  and  fee  their  improvements  with  peculiar  joy. 
Efpecially  doth  the  godly  parent  rejoice  to  witnefs 
in  them  good  things  toward  the  Lord — religious 
difpofitions — concern  to  know  and  ferve  God,  and 
become  a  godly  feed,  "  He  hath  no  greater  joy 
than  to  obferve  his  children  walking  in  the  truth." 
Had  man  retained  his  firft  eftate,  his  joy  of  this 
Hnd  would  have  been  full.  He  would  have  train- 
ed up  a  holy,  happy  progeny—"  a  feed  to  ferve 
the  Lord." 

In  the  prefent  flate  of  human  nature,  the  raif. 

ing  of  a  godly  feed,  is  more  difficult,  but  not  left 

neceffary.      Endeavors  to  this  end  may  be  even 

more  fo.      Man  left  from  his  childhood,  unin- 

N  N 


290     The  Ends  of  Family  Injlitution.     £Serm.  21. 

ftructed  and  unreftrained,  to  follow  his  natural 
bias,  would  become  a  monlter  among  God's  crea- 
tures !  Therefore  the  importance  of  parental  faith- 
fulnefs,  as  divine  honor,  and  human  happinefs 
are  regarded. 


SERMON    XXII. 

Parental  Duties  considered  and  urged. 


Malachi  ii.  15. 

And  did  not  he  make  one  ?  Yet  had  he  the  residue  of  the 
Spirit.  And  wherejore  one  ?  That  he  might  seek  a  god- 
ly seed. 

SOME  general  observations  on  the  importance  of 
education,  efpecially  parental  education,  were 
made  in  the  preceding  difcourfe.  We  are  now  to 
confider  the  ways  and  means  by  which  parents 
are  to  feek  a  godly  feed. 

Only  general  directions  can  here  be  given. 
Much  will  be  left  to  the  difcretion  of  thofe  con- 
cerned. 

Some  of  the  principal  parental  duties  are,  Dedi- 
cation of  their  children  to  God,  followed  by  infiruc- 
tion — reflraint — good  example,  and  prayer. 

We  fhall  treat  on  each  of  thefe  briefly  in  their 
prder. 

1.   Of  dedication  of  children  to  God.    By  a  godly 

feed,  children  confecrated  to  the  fervice  of  God, 

and  fet  apart  for  him,  is  commonly  intended.  This, 


292  Parental  Duties.  £Serm.  22. 

implies  fome  rites  of  confecration.  Thefe  there 
have  been,  probably,  from  the  beginning  ;  though 
we  have  no  information  what  they  were,  till  the 
days  of  Abram. 

Before  the  flood  we  read  of  "  fons  of  God'* 
who  married  "  the  daughters  of  men  ;*■  a  fad  un- 
ion which  led  to  the  univerfal  degeneracy  of 
mankind.  The  "  fons  of  God"  are  fuppofed  to 
have  been  the  defcendants  of  Seth  ;  "  the  daugh- 
ters of  men,"  to  have  been  of  the  family  of  Cain., 
But  why  the  diftinction  of  "  fons  of  God,  and 
daughters  of  men  ?"  It  arofe,  no  doubt,  from  ex- 
ternal differences.  1'he  former  had  the  feal  of 
godlinefs  fet  upon  them,  whatever  that  feal  might 
be  ;  and  were  trained  up  to  attend  the  worfhip 
and  ordinances  of  God — they  were  vifibly  of  the 
houfehold  of  faith  ;  none  of  which  were  the  cafe 
with  the  latter.*  That  the  former  were  all  re- 
newed, and  children  of  God  by  regeneration,  is 
not  probable — they  are  termed  fons  of  God,  on 
account  of  their  covenant  relation  to  him. 

♦Tenders  of  pardon  and  life  were  made  to  the  whole  human 
race,  through  a  Mediator,  and  the  church  at  firft  included  the 
whole  family  of  Adam  ;  but  this  did  not  long  continue.  Cain,  en- 
raged that  his  offering  was  not  accepted,  flew  his  brother,  and 
"  went  out  from  the  prefence  of  the  Lord" — left  his  father's  houfe, 
in  which  God  was  worfliipped,  and  where  his  ordinances  were  ad- 
mi  niftered— call:  off  religion,  and  taught  his  children  to  difregard  it. 
His  progeny  were  not  deficient  in  worldly  wif  <om.  They  cultivat- 
ed the  arts  of  life,  and  made  improvements  in  them,  as  appears  from 
the  (ketch  of  their  hiftory  given  by  Mofes.f  But  they  were  with- 
out God  in  the  world  ;  having  caff  off  his  fear,  and  the  apprehen- 
sion of  Ivs  prefence,  and  their  accountablenefs,  which  often  follow 
the  dereliction  of  the  divine  inftitutiohs. 

•f  Gcncfis  iv.  17 — 22. 


Serm.  22.]  Parental  Duties.  293 

So  the  polterity  of  Jacob  were  called  "  the 
children  of  God — the  people  of  God — a  holy  feed 
— a  royal  priefthood,"  becaufe  of  their  external, 
nominaldiftinclions.  Thefe  appropriate  terms  con. 
tinued  as  long  as  they  remained  God's  vifible  peo- 
ple, and  had  the  feal  of  his  covenant  fet  upon 
them,  though  they  had  fo  corrupted  themfelves  as 
to  be  even  worfe  than  the  heathen.  And  Jerusa- 
lem is  called  the  holy  city  even  after  it  had  filled 
up  the  meafure  of  its  wickednefs  by  murdering 
the  Lord  of  glory.* 

From  the  days  of  Abraham,  we  know  the  feal 
of  God's  covenant,  and  how  parents  have  been 
required  to  dedicate  their  offspring  to  him,  as  a 
vifible  fign  of  their  being  confecrated  to  his  fer- 
vice,  and  as  a  bond  on  parents  to  train  them  up  in 
his  fear.  And  thofe  who  have  been  of  the  houfe- 
hold  of  faith,  and  been  duly  inftructed,  have  con- 
fidered  themfelves  obliged  to  difcharge  thefe  du- 
ties ;  nor  have  they  neglected  them. 

2.  Dedication  mufi  be  followed  by  inftrublion. 
Parents  muft  cultivate  the  tender  mind — inftil  the 
principles  of  virtue — infufe  the  knowledge  of  God, 
and  of  the  duties  due  to  God  and  man.  This  is  a 
matter  of  the  greateft  importance.  If  youthful 
minds  are  not  imbued  with  knowledge  and  virtue, 
they  will  not  remain  blank  ;  the  void  will  be  filled 
with  that  which  tends  to  mifchief,  and  leads  to  woe 
and  infamy. 

When  we  look  among  pagans  and  favages, 
we  are  {truck  with  their  vices  and  follies,  which 

*  Matthew  xxvii.  53. 


294  Parental  Duties.  [Serm.  22. 

raife  bur  difguft,  or  excite  our  pity.  But  who 
hath  made  us  to  differ  from  them !  Is  it  not  that 
divine  Sovereign  who  "  divided  to  the  nations  their 
inheritance,  when  he  feparated  the  fons  of  Adam," 
who  caft  our  lot  among  the  civilized  and  enlight- 
ened, who  having  been  taught,  of  God,  taught  us 
the  way  of  happinefs  ?  Had  we  been  born  among 
heathens,  we  mould  probably  have  been  heathens  ; 
if  among  favages,  mould  not  have  differed  from 
them — fhould  have  gloried,  perhaps  in  thofe  refine- 
ments in  cruelty,  which  they  confider  an  accom- 
plilhment,  but  which  we  fhudder  to  hear  related. 
It  is  not  probable  that  we  mould  have  had  native 
difcernment  fufficient  to  have  raifed  us  above  our 
fellows- — to  have  enabled  us  to  difcover  their  delu- 
fions  and  the  abfurdity  of  their  views.  Had  we 
been  denied  revelation,  we  mould  probably  have 
been  ignorant  of  our  fallen  ftate  and  need  of  a 
Savior,  and  might  have  "  perifhed  for  lack  of 
virion." 

How  far  God  might  have  pitied  our  neceffary 
ignorance,  we  know  not ;  but  we  can  now  difcern 
no  way  of  falvation,  except  by  faith  in  Chrift,  with 
repentance  from  dead  works.  Now,  the  knowl- 
edge of  thefe,  and  the  neceffity  of  holinefs  of  heart 
and  life,  we  have  received,  not  by  immediate  rev- 
elation, but  from  our  fellow  men.  And  molt  of 
thofe  who  receive  them,  to  faving  effedt,  receive 
the  firft  impreflions  in  early  life ;  receive  them 
from  thofe  with  whom  they  are  converfant  in  their 
tender  years.  The  forming  mankind  to  virtue, 
and  rendering  them  a  godly  feed,  depends  much  on 


Serm.  22.]  Parental  Duties.  295 

the  means   then  ufed  with  them,  and  the  bias  then 
given  to  the  mind. 

3.  Restraint  is  alfo  necejfary  in  the  morning  of 

tip. 

By  nature  man  is  inclined  to  evil.  This  difpo- 
fition  originated  in  the  apoftacy  and  defcends  to 
the  whole  race,  rendering  them  untraceable  and 
unteachable — eafily  fufceptible  of  bad  impreflions, 
and  indifpofed  to  good  ones.  It  appears  and  op- 
erates at  a  very  early  period  of  life.  "  The  wicked 
are  eftranged  from  the  womb ;  they  go  aftray  as 
foon  as  they  are  born  fpeaking  lies.  Their  poifon 
is  like  the  poifon  of  a  ferpent ;  they  are  like  the 
deaf  adder  that  ftoppeth  her  ear." — 

Such  declarations  are  not  indeed  to  be  under- 
ftood  literally.  None  are  aftual  tranfgreffors,  be- 
fore they  are  capable  of  moral  action,  which  is  the 
ftate  of  the  new  born  infant.  He  cannot  fpeak 
lies  who  hath  not  yet  attained  the  power  of  fpeech. 
The  poifon  of  human  depravity  may,  however  be 
compared  to  that  of  the  ferpent,  which  begins  in 
its  formation,  and  discovers  itfelf  when  firft  capa- 
ble of  a&ion.  We  fee  the  effects  of  depravity  in 
the  child,  while  reafon  is  yet  weak  and  only  bud- 
ding forth.  It  is  one  of  the  firft  appearances  in 
the  progrefs  of  a  human  being  from  infancy  to 
manhood.  When  thefe  are  difcovered,  reftraint 
fhould  begin.  Parents  who  feek  a  godly  feed, 
fhould  no  longer  delay  to  counteract  the  corrupt 
difpofition,  and  endeavor  to  give  the  young  crea- 
ture, committed  to  their  care,  another  and  a  better 
bias. 


2g6  Parental  Duties.  £Serm.  22* 

But,  alas!  Parental  affection  too  often  degene- 
rates into  weaknefs,  and  giving  way  to  natural  per- 
verfenefs,  fuffers  it  to  take  its  courfe;  the  confe- 
quences  of  which  are  often  fatal  to  peace  and  hon- 
or in  after  life  ;  perhaps  in  that  alfo  which  is  to 
come.  It  is  of  primary  importance  that  reftraint 
fhould  hold  back  the  young  agent  from  that  which 
is  evil ;  and  as  far  as  may  be,  prevent  him  from 
affociating  with-  the  vile,  who  difregard  the  voice 
of  confcience  and  harden  themfelves  in  fin. 

Suitable  correction  to  imprefs  an  early  fenfe 
of  the  evil  of  fin,  and  praife  to  encourage  and  al- 
lure in  the  paths  of  virtue,  are  alfo  acts  of  kind- 
nefs  to  the  unexperienced  creature  who  is  entering 
on  the  war  of  life,  and  coming  forward  to  act  its 
part  among  enemies  and  temptations,  and  thus  to 
prepare  for  honor  or  infamy,  joy  or  mifery  eternal. 
Though  no  fruit  of  this  kind  attention  may  im- 
mediately appear  beneficial  confequences  com- 
monly follow  ;  though  fometimes  at  a  later  period 
than  was  expected ;  yea  after  expectation  hath 
ceafed. 

4.  Example  is  another  mean  of  fee  king  a  godly 
feed. 

Good  example  is  particularly  incumbent  on  all 
who  are  exalted  to  rule,  whether  in  larger,  or 
fmaller  communities.  In  the  hiftory  of  Ifrael  we 
obferve  the  morals  of  the  nation  commonly  agree- 
ing with  thofe  of  the  governing  prince.  Nor  was 
this  peculiar  to  that  people  ;  it  holds  generally,  in 
a  confiderable  degree,  of  every  other.  The  man- 
ners  and  morals  of  all  who  live  in  fociety,  ufually 


Sbrm.  22.]  Parental  Duties.  zgy 

take  a  tinge  from  thofe  of  their  rulers.  This  is 
particulaily  the  cafe  with  fmaller  focieties;  efpe- 
cially with  families.  Children  often  imbibe  the 
fentiments,  learn  the  manners,  and  catch  fomewhai: 
of  the  tempers  of  thofe  with  whom  they  live,  as 
well  as  learn  their  language.  Do  we  feek  a  godly 
feed  ?  It  concerns  us  to  be  careful  what  examples 
we  fet  before  the  youth  who  attend  us. 

Youth  watch  and  obferve  adults,  efpecially 
thofe  to  whom  they  look  up  as  friends,  and  whofe 
love  and  kindnefs  they  daily  experience.  Adults 
are  difpofed  to  think  favorably  of  thofe  who  fhew 
them  kindnefs.  From  the  view  of  a  child,  it  hides 
every  fault.  That  a  thing  was  done  by  a  refpecl. 
ed  parent,  juftifies  it  to  a  child,  however  criminal 
it  might  appear  in  another. 

The  temper  and  conduct,  of  a  benefactor,  make 
a  deeper  impreflion  than  his  words,  and  have  more 
influence  on  the  judgment  of  thofe  entering  on  life. 
Even  little  children  feel  the  force  of  our  Savior's 
rule  of  judging—-"  By  their  fruits  ye  {hall  know 
them."  Every  thing  confpires  to  prejudice  chil- 
dren in  favor  of  parents,  and  to  difpofe  them  to 
follow  their  examples.  Bad  example  is  in  them 
efpecially  feducing.  Children  generally  follow  it, 
where  it  is  fet  before  them.  Coinciding  with  their 
natural  bias,  precept  and  counfel  are  commonly 
loft  upon  them,  if  taught  by  parental  example  to 
do  evil.  It  is  therefore  of  the  greateft  importance 
efpecially  to  the  members  of  a  family,  that  the 
head  (hould  "  behave  himfelf  wifely  in  a  perfect 
O  o 


*g3  Parental  Duties.  £Serm.  22. 

way,   and  walk  within  his  houfe  with  a  perfect 
heart." 

5.  Prayer,  efpecially  family  prayer  is  another 
means  offeeking  a  godly  feed. 

This  duty  is  important,  as  it  tends  to  folemnize 
the  heart,  and  produce  a  ferious  and  devout  temper; 
and  as  it  tends  to  draw  down  the  divine  bleffing 
on  thofe  who  attend  it. 

When  children  witnefs  a  parent  daily  look- 
ing up  to  heaven,  and  fervently  imploring 
the  divine  bleffmg  on  himfelf  and  them — when- 
they  hear  him  humbly  conferring  fin,  and  its  de- 
merits, and  imploring^pardon — when  they  obferve 
him  devoutly  thanking  God  for  exiftence,  for  con- 
tinuance in  life,  and  for  all  its  comforts — when 
they  hear  him  afking  grace  to  help  and  divine  di- 
rection and  guidance — when  they  fee  him  befieigng 
the  throne  of  grace  for  the  Holy  Spirit  to  renew 
and  fanctify  thern,  enable  them  to  do  every  du- 
ty, fill  them  with  love  to  God  and  man,  enable 
them  to  bear  injuries  and  requite  them  with  kind- 
nefs,  yea,  to  be  good  and  do  good — to  make  them 
faithful  unto  death  and  then  to  receive  them  to  the 
rnanfions  of  glory,  and  are  called  to  join  in  thefe 
folemn  addrefies  to  heaven,  What  other  lcffon  is 
equally  inftruclive  ?  What  hath  fo  direct  a  ten- 
dency to  folemnize  the  heart  and  imprefs  it  with 
the  moft  juft  and  weighty  religious  fentiments  ? 
In  this  view,  family  prayer  is  of  vaft  importance. 
If  attended  as  every  ferious  perfon  may  attend  it, 
cannot  be  wholly  without  effect:,  and  hath  often 
the  happiell  effect. 


Serm.  22.I  Parental  Duties.  899 

It  is  not  great  talents,  or  fhowy  gifts,  tut  feri- 
oufnefs,  folemnity  and  fervor,  which  render  pray- 
er prevalent  with  God  and  beneficial  to  man,  as  a 
means  of  exciting  to  other  duties,  and  producing 
religious  awe  and  reverence. 

This  duty  is  alfo  important,  as  tending  to  draw 
down  the  divine  blefiing  on  the  devout  worlhipper 
and  on  his  connexions. 

Every  good  gift  cometh  down  from  God  ;  but 
his  gifts  are  ufually  bellowed  in  anfwer  to  prayer— 
"  Ye  have  not  becaufe  ye  afk  not — Aik,   and  it 

{hall    be    given    you for  every    one   that   afk- 

eth,  receiveth." — Spiritual  mercies  are  feldom 
given  but  in  anfwer  to  prayer  ;  and  feldom  long 
denied  to  earneft  peifevering  prayer.  This  is  the 
fpint  of  one  of  our  Savior's  parables.*  and  the 
purport  of  many  paflages  in  the  word  of  God. 

And  when  a  perfon  hath  omitted  nothing  in  his 
power  to  make  his  children  wife  to  falvation,  what 
fo  natural,  whatforeafonable,  as  to  bring  them  to 
God,  and  pour  out  his  foul  before  him,  for  his 
bleffing  upon  them  ?  And  what  fo  prevalent  with 
"  him  who  heareth  prayer  ?" 

It  is  ftoried  of  Auguftine,  who  lived  in  the 
fourth  century,  that  though  the  fon  of  an  emi- 
nently pious  mother,  he  was  a  very  vicious  youth 
—that  a  Chriftian  feeing  him  pars  in  the  ftreet, 
fpake  of  him  as  an  abandoned  character,  with 
whom  it  was  difgraceful  to  affociate — which  anoth. 
cr  hearing,  obferved,  that  he  was  the  child  of  fo  ma- 
ny  prayers,  that  he  ceuld  not  believe  that  he  would  ht 

■'■'•  Luke  xviii.  1,  &c. 


goo  Parental  Duties.  [Serm.  2*. 

loft — nor  was  he  loft.  Thofe  prayers  were  heard. 
He  was  called  of  God,  and  like  Saul  of  Tarfus, 
rnade  a  chofen  veflel  to  bear  God's  name  to  a 
fcoffing  world,  and  do  much  in  the  caufe  of  the 
divine  Redeemer.* 

The  fervent  prayers  which  godly  parents  offer  up 
for  their  children,  afcend  like  the  pray  crs  and  alms  of 
good  Cornelius  for  a  memorial  before  God.  When 
fincere  and  perfev^ring,  they  return  not  empty. 
They  often  draw  down  the  divine  btefling  on  thofe 
for  whom  they  are  offered  up.  If  they  fail  through 
filial  obflinac}'  and  perverfenefs,  they  draw  a  blef. 
ling  on  themfelves,  to  their  eternal  joy. 


These  are  fome  of  the  ways  in  which  parents 
ihouldfeek  a  godly  feed.  But,  alas  !  Thefe  duties 
are  much  neglecled  ;  therefore  the  declenfion  of 
religion,  and  the  prevalence  of  vice. 

Those  who  enter  into  covenant  with  God,  bind 
themfelves  to  difcharge  thefe  duties.  Others  are 
riot  devoid  of  obligation  to  do  the  fame.  They 
are  duties  which  rife  out  of  the  parental  relation, 
and  are  indiffolubly  connected  with  it. 

Parents  have  a  fondnefs  for  their  children,  and 
wi{h  th  ir  felicity.  But  do  not  fome  who  believe 
them  made  for  eternity,  take  care  only  for  the 
mortal  part,  which  after  all  their  care  muft  ere 
long  become  food  for  worms,  and  turn  to  dufl  ! 
Are  there  not  parents  who  neither  dedicate  their 
children  to   God,  nor   teach  them  his   fear,  nor 

;'  iVitherfpoon's  Sermon  on  Education. 


Seam.  22.]  Parental  Duties.  501 

walk  before  them  in  the  right  way,  nor  commend 
them  to  the  divine  mercy  !  Cruel  parents  !  Un- 
happy children  !  How  difficult,  how  dangerous 
their  fituation  !  By  nature  difpofed  to  error — af- 
faulted  by  fubril  enemies,  whofe  temptations  fall 
in  with  their  natural  bias,  and  are  ftrengthened  by 
the  conduct  of  thofe  whom  they  love  as  friends 
and  revere  as  guides  !  Little  chance  have  fuch  un- 
experienced and  unfufpetling  creatures  to  efcape 
the  fnares  which  furround  them  !  Dangerous,  and 
almoft  defperae  is  their  fituation  ! 

Perhaps  the  endiefs  mifery  of  fome  may  be 
greatly  chargeable  on  thofe  who  under  God,  gave 
them  being  !  A ffe&ing  thought !  It  concerns  par- 
ents to  think  on  thefe  things.  If  they  confider, 
they  muft  feel  their  obligation  to  fcek  a  godly  feed, 
and  be  afraid  to  neglecl;  it. 

And  let  pious  parents  be  perfuaded  to  labor  and 
not  faint  in  the  difcharge  of  the  duties  which  they 
owe  to  God,  and  the  young  immortals  committed 
to  their  care.  Though  their  counfels  may  be  con- 
temned, and  their  prayers  feem  not  to  be  regarded 
by  him  who  hath  power  to  change  the  heart,  let 
them  not  be  difcouraged,  but  perfevere.  "  Thofe 
who  fow  in  tears  (hall  reap  in  joy."  Though  the 
feed  lie  long  under  the  clods,  it  will  not  be  loft, 
but  fome  how,  bring  forth  fruit. 

The  counfels,  warnings,  and  examples  of  faith- 
ful godly  parents  commonly  make  fome  impreflion 
on  the  children  who  affc6t  to  difregard  them.  The 
moft  dilfolute  have  their  ferious  moments;  their 
pangs  cf  remorfe  and  terror.    At  fuch  feafons  their 


302  Parental  Duties,  [Serm.  22. 

parents*  warnings,  prayers  and  tears  recur  to  their 
minds,  and  feem  to  rife  up  before  them.  This  oft- 
en happens  after  parental  labors  have  ceafcd ;  and 
after  the  impreflions  they  might  have  made,  were 
fuppofed  to  have  been  effaced,  they  fometimes 
produce  happy  effects. 

Few  children  who  have  been  dedicated  to  God, 
taught  to  know  and  ferve  him,  and  the  confequen- 
ces  which  will  follow  their  conduct  here,  and  wit- 
nefled  their  parents'  deep  concern,  and  earneft  cries 
to  God  in  their  behalf  can  forget  them — they  mufl, 
they  do,  at  times,  affetl  them.  While  any  thing 
of  this  nature  remains,  there  is  hope. 

Some,  who  in  early  life,  feoff  at  warning  and 
counfel,  are  afterwards  brought  to  repentance  : 
And  fuch  often  teltify,  that  impreflions  made  by 
parental  faithfulnefs  in  their  tender  years,  were  tha 
means  of  their  awakening  and  amendment.  This 
mould  encourage  thofe  whofe  children  give  them 
little  hope,  to  perfevere  in  the  difcharge  of  duty. 

"  The  Lord  faid  of  Abraham — I  know  him,  that 
he  will  command  his  children  and  his  houfehold 
after  him,  and  they  mall  keep  the  way  of  the  Lord, 
to  do  juftice  and  judgment,  that  the  Lord  might 
bring  upon  Abraham  that  which  he  hath  fpoken  of  him." 
What  ?  The  richeft  and  mod  Lifting  bleflings — 
becaufe  "  he  would  command  his  children — to  keep  the 
way  of  the  Lord." 

"  It  is  not  a  vain  thing  to  ferve  God.  Then — 
(when  he  maketh  up  his  jewels)  fhall  ye  rerum 
and  difcern   between  the  righteous  and   the  wick- 

o 

ed  ;  between  him  that  ferveth  God,  and  him  that 


Serm.  22.3  Parental  Duties.  303 

ferveth  him  not."  In  no  other  way  can  we  ferve 
him  more  acceptably  than  by  following  Abraham's 
example — "  commanding  our  houfeholds  to  ferve 
the  Lord,"  and  fetting  them  the  example.  Whofo 
doth  it,  "  (hall  in  no  wife  lofe  his  reward." 

And  happy  the  youth  who  fecond  the  endeav- 
ors of  their  parents  to  render  them  a  godly  feed. 
Such  "  will  find  life  and  obtain  favor  of  the  Lord." 
Here,  they  rejoice  the  hearts  of  thofe  who  love 
them,  and  fmooth  the  rugged  path  of  age..  The 
years  which  to  others  have  no  pleafures  in  them, 
are  not  devoid  of  comfort  to  thofe  who  witnefs  fil- 
ial piety  and  hope  to  live  again  in  a  godly  off- 
fpring.  Such  parents  rejoice  in  death,  and  their 
godly  feed,  will  rejoice  with  them  forever,  in  heav- 
enly manfions. 


Jptzryr- 


yv^sf 


SERMON    XXIII. 


"The  Blessing  of  God  on  Filial  Piety* 


Jeremiah  xxxv.  19. 

Therefore  thus  saith  the  Lord  of  hosts,  the  God  of  Israel, 
Jonadab,the  son  of  Rechab,  shall  not  want  a  man  to  stand 
before  vie  forever. 

ISRAEL  were  greatly  depraved  before  the  days 
of  this  prophet,  who  was  fent  to  reprove  and  call 
them  to  repentance.  The  prophet  faithfully  dif- 
charged  his  trii'ft  ;  but  labored  to  very  little  erFech 
The  chiefs  of  the  nation  were  offended  at  its  warn- 
ings and  predictions — rofe  up  againfl  him — fliufc 
him  up  in  prifon;  yea  in  a  dark  dungeon,  where 
he  fank  in  the  mire ;  and  even  fought  his  life! 
He  was  not,  however  difcouraged.  He  continued 
"  to  warn  the  wicked  from  his  way,  that  he  mould 
turn  from  it.  None  of  thefe  things  moved  him." 
This  was  not  the  only  meflenger  fent  of  God  to 
warn  that  people — he  fent  to  them  all  his  fervants, 
the  prophets ;  but  they  would  not  hear.  The  Jews  of 
that  age  nattered  themfelves,  that  God  would  nev. 


Serm.  23.]  The  Btefing  of  God,  £$c.         305 

er  enter  into  judgment  with  them.  "  He  might 
pour  his  fury  on  the  heathen  ;  but  they  fhould 
efcape — their  place  and  nation  would  never  feel 
the  effects  of  his  wrath,  or  become  the  the.itre  of 
his  judgments — they  were  his  people — neceffary  to 
his  honor — he  was  their  God ;  and  would  con- 
tinue their  God,  whatever  their  character,  or  con- 
duB." 

The  prophets  warned  them  of  their  miftake— 
told  them  that  the  judgments  of  heaven  hung  over 
them — that  their  city  and  fan£tuary  would  be  de- 
stroyed, many  of  them  perilh  in  the  war,  and  the 
relidue  be  removed  into  ftrange  lands,  there  to? 
ferve  their  enemies — "  but  they  feemed  to  that  de- 
generate people  as  thofe  who  mocked,  and  they  be- 
lieved them  not." 

There  is  a  certain  grade  of  depravity  whicli 
feoffs  at  warnings  and  laughs  at  the  (bakings  of 
God's  fpear !  When  this  hath  become  the  general 
eharacler  of  a  people,  defolating  judgments  are 
near.  Thofe  who  conceive  mercy  to  be  the  only- 
attribute  of  Deity;  or  the  only  attribute  which  he 
can  flfcercife  torvards  them,  are  commonly  deaf  to 
warnings.  Sure  evidence  that  they  are  given  up 
of  God — that  his  fpirit  hath  ceafed  to  drive  with 
them.  Rarely  are  thofe  brought  to  repentance 
who  entertain  fuch  views  of  God.  Perhaps  never, 
unlefs  their  views  of  him  are  changed.  They  have 
no  fear  of  God  before  their  eyes.  If  mercy  ab- 
forbed  every  other  attribute,  there  could  be  no 
place  for  fear.  And  of  what  enormity  are  thofe 
incapable  who  have  loft  the  fear  of  God  ?  Sucbt 
Pp 


306  The  Elejfing  of  God  [Serm.  23.. 

corruption  of  principle  is  the  bane  of  practice,  and 
prelude  of  ruin  and  wretchednefs.  The  hiftory  of 
the  Hebrews,  and  the  hiflory  of  mankind,  confirm 
the  truth  of  this  remark. 

This  prophet  having  long  warned  his  charge  to 
no  purpofe,  is  here  directed  to  apply  to  them  in 
another  manner — to  try  to  fhame  them  into  con- 
trition, by  fetting  before  them  the  part  afted  by  a 
particular  family  which  dwelt  among  them — the 
Rechabites,  who  had  for  ages  religioufly  obeyed 
the  injunctions  of  one  of  their  anceftors,  left  prob- 
ably as  his  dying  charge. 

Some  of  that  progenitor's  requirements  feemed 
rigorous,  but  being  the  order  of  a  refpe&ed  ances- 
tor the  family  confidered  them  as  obligatory  ;  nor 
could  they  be  perfuaded  to  violate  them  in  any 
particular,  though  publicly  invited  to  it  by  a 
prophet. 

It  may  be  proper  here  to  make  fame  inquiries  rela- 
tive to  thefe  Rechabites — io  the  perfon  whofe  charge 
they  conceived  Jo  binding  ;  and  the  nature  and  defign 
of  the  charge. 

The  Rechabites  are  faid  to  have  been  a  branch 
of  the  Kenites,  and  to  have  defcended  from  Ho- 
bab,  the  fon  of  Jethro,  Mofes'  father  in  law.* 

While  Ifrael  were  encamped  at  the  foot  of 
Mount  Sinai,  that  Midianitifh  pried,  or  prince, 
vifited  Mofes,  bringing  with  him,  Zipporah,  the 
wife  of  Mofes  and  her  children,  who  had  been  fent 
to  her  father's  as  a  place  of  fafety,  during  the 
doubles  in  Egypt.     Not  long  after,  Hobab,  the  fon 

*  Vide  Henry  and  Brown's  Dictionary. 


Ssrm.  23.]  on  Filial  Piety.  307 

of  Jethro,  appears  to  have  been  wich  Ifracl  in  the 
wildernefs  ;  and  he  was  invited  to  go  with  them  to 
the  land  of  promile,  and  take  his  lot  among  them, 
and  was  promifed  an  equal  fliare  of  bleflings  with 
the  feed  of  Jacob — "  If  thou  wilt  go  with  us,  it 
ihall  be,  that  what  goodnefs  the  Lord  fhall  do  unto 
us,  the  fame  will  we  do  unto  thee."  At  firft  Ho- 
bab  declined,  but  he  eventually  complied  ;  as  his 
defendants  were  among  the  Hebrews  after  their 
fettlement  in  Canaan,  and  they  continued  among 
them,  and  remained  a  diftinft  family,  down  to  the 
captivity. 

One  branch  of  thefe  Kenites  was  denominated 
from  Rechab,  an  illuftrious  chief  of  the  houfe  of 
Hobab ;  who  had  a  fon,  or  defcendant,  named 
Jonadab,  or  Jehonadab,  as  his  name  is  fometimes 
written.  Jonadab  was  renowned  for  wifdom  and 
piety.  He  flourifhedin  the  days  of  Jehu,  almoft 
three  centuries  before  the  Babylonilh  captivity  ; 
and  was  fo  famed  for  fan£Hty  and  attachment  to 
true  religion,  that  only  being  feen  in  his  company- 
was  a  recommendation  to  the  regard  of  its  friends. 
Therefore  was  he  treated  with  refpe&  by  Jehu, 
while  he  pretended  a  regard  for  the  true  God — 
therefore  was  he  taken  up  by  that  prince  into  his 
chariot,  and  made  his  partner  in  the  deftruclion 
of  idolatry.  Such  was  the  man  who  left  this  charge 
to  his  defcendants,  which  was  fo  facredly  regarded 
by  them,  for  fo  long  a  term. 

This  was  a  remarkable  family.  Another  who 
have  paid  equal  attention  to  the  orders  of  a  depart- 
ed progenitor,  and  in  which  none  of  the  members 


go8  The  Blejfing  of  God  [Serm.  23. 

appear  to  have  degenerated  from  his  virtue,  is  not 
perhaps  to  be  found  in  the  annals  of  mankind ! 
But  our  furprife  will  increafe  if  we  attend  to  the 
nature  of  the  charge. 

The  prophet  was  directed  to  gather  the  whole 
family  of  the  Rechabiles — bring  them  into  the 
houfe  of  the  Lord — fet  wine  before  them  and  in- 
vite them  to  drink.  He  obeyed  ;  offering  them  a 
treat,  as  a  family  known  and  refpe&ed  inlfrael. 

This  was  not  done  to  tempt  them,  but  to  re- 
prove the  Jews,  who  reforted  in  great  numbers  to 
the  temple;  though  they  had  call  off  the  fear  of 
the  God  there  worfhipped.  God  knew,  and  had 
probably  informed  the  prophet,  that  the  wine 
would  be  refufed.  It  was  refufed,  and  the  reafon 
afligned — "  We  will  drink  no  wine;  for  Jonadab, 
the  fon  of  Rechab,  our  father  commanded  us,  fay- 
ing, Ye  fhall  drink  no  wine,  ye,  nor  youribns  for- 
ever. Neither  fhall  ye  build  houfe,  nor  fow  feed, 
nor  have  any  :  But  all  your  days  ye  (hall  dwell  in 
tents;  that  ye  may  live  many  days,  in  the  land 
where  ye  be  ftrangers." 

Some  of  thefemay  feem  to  be  ftrangereftriclions; 
but  they  fpeak  the  piety  of  him  who  laid  them,  and 
his  regard  to  the  eternal,  if  not  to  the  temporal  in- 
terefls,  of  his  pofterity.  The  prohibition  feems  to 
have  been  the  fame  with  the  law  of  the  Nazerites. 
Wine  is  doubtlefs  here  ufed  in  a  large  fenfe,  for  ev- 
ery kind  of  flrong  drink.  "  Wine  was  given  to 
make  glad  the  heart  of  man."  He  is  allowed  to 
ufe  it  with  temperance  and  fobriety  :  But  fo  many 
*bufe  it  to  their  own  hurt,  and  to  the  injury  of  fo- 


Serm.  23.]  on  Filial  Piety,  309 

ciety,  that  it  is  rather  a  curfe,  than  a  bleffing,  to 
the  world.  Seeing  the  evils  which  refulted  from 
the  abufe — the  devaftation  of  men  and  morals, 
which  it  occafioned,  this  good  man,  from  love  to 
his  offspring,  warned  them  wholly  to  abftain 
from  it.  And  what  evils  would  many  others  have 
avoided,  had  they  confidered  the  counfel  as  given 
to  them,  and  like  this  family,  religioufly  regarded 
it  ?  The  ravages  of  intemperance,  exceed  thofe  of 
the  fword  ;  and  the  moral  evils  it  hath  occafioned 
furpafs  defcription  ! 

But  why  the  other  reilri&ions  included  in  the 
charge  ?  Why  muft  the  defcendants  of  Jonadab  be 
denied  the  comfort  of  warm  and  convenient  dwel- 
lings, and  refide  in  tents  through  every  feafon  of 
the  year,  to  all  generations  ?  Why  mult  they  pof- 
fefs  neither  fields  nor  vineyards,  which  were  al- 
lowed to  others,  and  promifed  to  Ifrael,  as  part  of 
the  bleffing,  when  they  mould  fettle  in  Canaan  ? 
.  Peculiarities  unknown  to  us,  might  render 
it  proper  for  them  to  fubmit  to  felf  denials  to 
which  others  are  not  called.  What  they  were  we 
prefume  not  to  determine.* 

Mankind  are  exceedingly  prone  to  fet  up  their 
reft  here,  and  promife  themfelves  permanent  dwell- 
ings on  this  rolling  ball.  Could  this  man  of  God 
perfuade  his  pofterity  that  this  was  not  their  home, 
and  engage  them  to  feek  another  country,  that  is, 
an  heavenly,  and  lay  up  their  treafure  there, 
whatever  felf  denials  it  might  coft  them,  it  mult 

*  Ms,  Henry  undertakes  to  affi;n  the  reafons  of  all  thefe  injunctions, 
but  as  none  can  be  afligned  which  arc  not  merely  conjectural,  we  c!.ooie  rath- 
er to  leave  each  one  to  maHfl  bis  own  i  o:ik*  ^  i  may  find  occauon. 


gio  The  BkJJing  of  God  [Serm.  23, 

have  been,  on    the   whole   for   their  advantage. 
This  might  be  the  general  deGgn  of  his  counfel. 

But  whatever  might  be  the  defign,  admirable 
was  the  effect.  The  whole  family  feem  to  have 
liflened  to  his  advice,  and  for  many  ages  to  have 
obeyed  his  voice  !  "  Thus  have  we  obeyed  the 
voice  of  Jonadab,  the  fon  of  Rechab  our  father, 
in  all  that  he  charged  us — and  done  according  to 
all  that  he  commanded  us  !" 

This  was  not  faid  only  of  themfelves,  who  then 
flood  before  the  prophet,  but  of  the  whole  family, 
from  the  time  the  charge  was  given,  down  to 
that  day.  There  is  not  the  fmalleft  probability 
that  a  numerous  family  would  inquire  after,  and 
find  out  a  code  of  rules  and  regulations  which  had 
been  given  nearly  three  centuries  before,  and  all 
take  it  on  them  to  obferve  them,  if  they  had 
been  neglected  by  their  fathers,  down  to  their 
time.  They  had  doubtlefs  been  obferved  with 
punctuality  from  the  days  of  Jonadab.  Then- 
ar fwer  to  the  prophet  implies  it.  This  had  been 
known  in  Ifrael.  Therefore  were  they  brought 
into  public  view,  and  made  the  occafion  of  a  fol- 
emn  rebuke  of  that  favored,  but  ungrateful  people 
who  had  difregarded  the  injunctions  of  an  infinite 
God  !  This  was  the  end  propofed  in  bringing  the 
Rechabites  into  the  temple  at  this  time,  and  gave 
occafion  to  the  record  here  made  to  their  honor, 
and  to  the  blefiings  promifed  them  from  above. 

Some  may  laugh  at  the  fingularity  of  this 
flrange  family — may  confider  it  an  evidence  of 
weaknefs  to  pay  fuch  regard  to  the  filly  rcquifi- 


Serm.23*]  on  Fitial  Piety.  3 1 1 

tions  of  a  fuperftitious  anceftor — deny  themfelves 
fomanv  comforts — make  themfelves  fo  lingular — 
engage  thofe  with  whom  they  married  to  conform 
to  the  rules  of  their  houfe,  and  infl.il  the  fame  in- 
to their  children  from  generation  to  generation  ! 
But  whatever  we  may  think  of  them,  it  is  manifefl 
that  this  fuppofed  weaknefs  met  the  divine  appro- 
bation. The  prophet  fpeaks  of  them  with  honor; 
blefleth  them  in  the  name  of  the  Lord,  andde- 
clares,  in  his  name,  that  their  filial  piety  fhall  not 
go  unrewarded.  "  And  Jeremiah  faSd  unto  the 
houfe  of  the  Rechabites,  Thus  faith  the  Lord  of 
Hofts,  the  God  of  Ifrael,  Becaufe  ye  have  obeyed  the 
commandment  of  Jonadab  your  father,  and — done 
according  to  all  that  he  commanded  you  :  There' 
fore,  thus  faith  the  Lord  of  hofls,  the  God  of  Ifrael, 
Jonadab  the  fon  of  Rechab,  fhall  not  want  a  man  to 
fland  before  me  forever." 

These  are  not  fimply  expreflions  of  appro- 
bation, but  contain  invaluable  promifes.  They 
are  made  in  the  language  of  the  old  teftament,  but 
to  thofe  bleffed  with  gofpel  light,  their  meaning  is 
not  obfcure  or  difficult.  The  promife  fecured  the 
continuance  of  this  family,  and  a  fucceffion  of 
men  of  piety  and  virtue  in  it  as  long  as  God's  peo- 
ple continued — They  mould  never  want  a  man  to 
Jland  before  the  Lord — to  ferve  him.  That  family 
had  no  office  at  the  temple,  but  in  a  courfe  of  reg- 
ular devotion,  they  flood  before  God,  to  minifter 
unto  him.  This  fhould  continue — they  fhould 
remain  a  religious  family.  Men  of  piety  fhould 
always  be  found  among  them. 


312  The  Bleffing  of  God  £Serm.  23. 

When  the  prophet  had  laid  thefe  matters  before 
the  Jews,  he  made  the  application,  and  denounced 
the  judgments  of  God  againft  them,  unlefs  they 
turned  by  repentance.  "  Thus  faith  the  Lord  of 
Hofts,  the  God  of  Ifiael,  Go,  and  tell  the  men  of 
Judah,  and  the  inhabitants  of  Jerufalem — Will  ye 
not  receive  inflru6tion  to  hearken  to  my  words  ? 
Saith  the  Lord.  The  words  of  Jonadab,  the  fon 
of  Rechab,  that  he  commanded  his  fons  not  to 
drink  wine,  are  performed;  for  unto  this  day  they 
drink  none,  but  obey  their  father's  commandment : 
Notwithstanding  I  have  fpoken  unto  you,  rifing 
early  and  fpeaking  ;  but  ye  hearkened  not  unto 
me." 

The  prophet  then  proceeded  to  remind  them 
of  the  warnings  which  had  been  given  them,  and 
the  means  vvhich  had  been  ufed  with  them,  and  to 
denounce  the  judgments  of  God  againft  them — 
"  Thus  faith  the  Lord  of  Hods,  the  God  of  lfrael, 
I  will  bring  upon  Judah,  and  upon  all  the  inhab- 
itants of  Jerufalem,  all  the  evil  that  I  have  pro- 
nounced againft  them  ;  becaufe  I  have  fpoken  un- 
to them,  but  they  have  not  heard  ;  and  have 
called  unto  them,  but  they  have  not  anfwered." 

If  we  confider  the  flate  of  that  people,  and  the 
advantages  which  they  had  negledied  and  abufed, 
we  fhall  be  convinced  that  their  guilt  was  attended 
ed  with  many  aggravations — no  other  people  had 
fo  many  advantages  and  means  of  information  > 
and  few  befide  were  equally  depraved." 

The  family  of  Rechab  might  rife  up  againft 
them  and  condemn  them.     That  family  had  been. 


Sfrm.  23.]  on  Filial  Piety.  £icj 

long  obedient  to  a  man  like  themfelves — the  Jews 
had  been  difobedient  to  the  God  who  is  above. 
Jonadab  was  dead — if  his  defcendants  difregarded 
his  injunctions,  he  might  have  no  power  to  punifh 
their  difobedience  ;  but  the  God  of  Ifrael  lived— 
was  acquainted  with  all  their  crimes,  and  able  to 
punifh  their  fin  upon  them.  Neither  doth  it  ap- 
pear that  the  Rechabites  had  ever  been  reminded 
of  the  orders  of  their  progenitor,  or  their  obliga- 
tion to  obey  him  ;  but  the  Jews  had  been  often  re- 
minded of  their  duty  ;  in  the  ftated,  and  ordinary 
means  of  grace  they  were  daily  reminded  of  their 
obligation  to  obey  God  ;  and  he  had  alfo  fcnt  all 
his  fervants  the  prophets,  to  call  them  to  repent- 
ance; neither  had  God  required  fuchfelf  denials  of 
his  people,  as  Jonadab  of  his  pofterity — yet  Jona- 
dab had  been  obeyed,  and  God  had  been  difobey- 
ed  !  His  people  "would  not  receive  inftruc^;ion.,* 
Therefore  were  his  judgments  executed  upon  them, 
agreeably  to  his  threatenings  ;  and  they  are  left  on 
record  for  our  inftru&ion.  "  Now  thefe  things 
happened  unto  them  for  enfamples  ;  and  they  are 
written  for  our  admonition,  upon  whom  the  ends 
of  the  world  are  come." 

REFLECTIONS. 

I.  In  the  part  a&ed  by  the  father  of  the  Re- 
chabites, we  witnefs  the  concern  of  a  good  man, 
that  his  children  mould  mind  the  things  of  relig- 
ion. That  good  man  did  not  icruple  to  lay  hea- 
vy burdens  on  his  defcendants,  and  cut  them  off 
from  many  temporal  enjoyments,  if  it  might  ferve 
to  keep  them  humble,  and  caufe  them  to  Jland  be- 

Or> 

•  - 


314  The  Blejfmg  of  God  [Serm.  23, 

fore  the  Lord.  He  chofe  rather  to  have  his  family 
poor,  than  to  have  them  proud  and  vicious.-— 
Hardships  which  might  ferve  to  keep  them  mind- 
ful of  their  fituation  here,  hejudged  advantageous  : 
Therefore  the  charge  he  left  with  them. 

Pious  parents  do  not  generally  leave  fuch 
things  in  charge  to  their  children.  They  do  not, 
however,  neglect  the  concerns  of  religion,  or  leave 
their  families  ignorant  of  them,  or  their  obliga- 
tion to  regard  them.  They  teach  them  to  fear 
the  Lord,  and  live  in  all  good  confcience  before 
him. 

II.  In  the  hiflorical  fketch  here  given  of  the 
Rechabites,  we  fee  how  good  people  of  old,  were 
influenced  by  parental  authority — how  they  con- 
fidered  themfelves  bound  to  remember  and  obey 
the  injunctions  of  religious  anceftors,  as  they  wifh- 
ed  the  blefnng  of  God.  Where  fuch  injunctions 
aredifregardeditis  an  evidence  of  great  depravity. 

Sad  inftances  of  this  kind  we  fometimes  witnefs 
in  this  degenerate  age.  We  fometirnes  fee  godly 
parents,  who  had  labored  before  in  vain  to  render 
their  children  truely  religious,  fpend  their  laft 
hours  in  urging  them  not  to  receive  the  grace  of 
God  in  vain — fee  them  with  deep  concern,  and 
with  their  dying  br«  ath,  charging  them  to  mind 
the  things  of  religion,  and  not  reft  until  thev  rnve 
found  the  Savior.  Though  at  firft  fome  impref- 
fion  feems  to  be  made,  it  often  foon  wears  off,  and 
the  warnings  and  counfels  of  thofe  who  loved 
them  as  their  own  fouls,  are  forgotten  and  Reg- 
lefced  ! 


Serm.  23.J]  on  Filial  Piety.  31$ 

Could  thefe  things  be  forefeen,  fenfe  of  duty- 
would  only  extort  fuch  admonitions  from  a  pious 
parent,  at  the  folemn  period  of  his  departure;  for 
like  a  neglected  gofpel,  they  are  M  a  favor  of  death 
unto  death,"  to  thofe  who  hear  them  ! 

But  this  is  not  always  the  cafe.  No  means 
have  a  more  direct  and  powerful  tendency  to  awak- 
en the  fecure,  and  excite  the  attention  of  the  care- 
lefs,  than  the  dying  concern  and  counfel  of  the 
faints.  Perhaps  no  other  means  are  oftener  bleff- 
ed  to  this  end.     This  leads  us  to  obferve, 

III.  That  the  part  we  aft  here  may  have  con- 
fequences,  long  after  we  fhall  have  gone  off  the 
flage.  This  venerable  Kenite  left  a  folemn  charge 
to  his  pofterity  ;  but  who  could  forefee  the  efFe6t  ? 
There  was  little  reafon  to  expect,  that  his  descend- 
ants would  regard  it,  and  be  advantaged  by  it  for 
centuries  ;  yet  it  feems  to  have  been  the  cafe  !  His 
counfels,  ftrengthened  by  his  example,  made  an 
indelible  imprefiion,  and  were  means  of  diftin- 
guiftiing  his  family  for  many  generations  ! 

This  mould  encourage  others  to  follow  his  ex- 
ample— to  charge  their  children  to  "  keep  the 
way  of  the  Lord,  and  walk  in  his  ordinances  and 
commandments  blamelefs."  Who  knows  that  his 
pofterity  may  not  imitate  thofe  of  this  man  of 
God  ?  And  for  as  long  a  term  ?  Who  can  deter- 
mine that  his  good  example,  and  counfels  may 
not  do  good  on  earth,  when  his  body  fhall  be 
mouldering  in  the  grave,  and  his  foul  rejoicing  in 
the  prefence  of  his  God," 


316  The  Blejfingof  God  [Serm,  23, 

On  the  other  hand,  there  is  more  than  equal 
reafon  to  expect  that  a  parent's  bad  example  will 
be  no  lefs  extenfively  influential  to  mifchief. 
Many  are  feduced  to  their  ruin  by  the  contagion 
of  evil  example  ;  nor  is  any  other  more  perni- 
cioufly  prevalent  than  that  of  a  parent,  or  progen- 
itor. 

Be  it  then  the  concern  of  all  who  fear  the  Lord 
to  charge  their  children  to  fear  him,  and  to  fet 
them  the  example  of  "  Handing  before  the  Lord." 
So  to  do,  is  to  fow  the  feeds  of  virtue  and  piety. 
A  harveft  may  follow,  even  after  expectation  hath 
failed.  If  no  other  advantage  accrues,  the  faithful 
will  deliver  his  own  foul  ;  he  may  be  the  occafion 
of  delivering  others  ;  of  "  converting  finners  from 
the  error  of  their  ways  ;  faving  fouls  from  death, 
and  hiding  multitudes  of  fins."* 

IV.  The  honorable  mention  made  of  the  Re- 
chabites,  and  the  bleflings  promifed  them,  mould 
influence  children  to  liften  to  the  pious  counfels 
of  their  parents,  and  attend  the  duties  which  they 
confider  important,  and  charge  them  to  attend,  es- 
pecially at  the  clofe  of  life. 

That  the  godly  when  on  the  verge  of  eternity, 
are  divinely  influenced  to  warn  their  friends,  and 
predict  the  good  or  evil  before  them,  was  an  opin- 
ion which  prevailed  among  the  ancients.  There- 
fore the  facred  attention  paid  to  their  dying  words, 
and  fcrupulous  regard  of  their  dying  counfels. 
ether  we   admit,   or  reject  the   fentiment,  the 

*  James  v.  10,  20. 


Serm.  23.]  on  Filial  Piety.  317 

counfels  which  are  given  at  fuch  feafons  are  feri- 
ous,  folemn,  and  the  effeel:  of  love  unfeigned. 
Thofe  to  whom  they  are  given  commonly  view 
matters  in  the  fame  light,  and  confider  them  as  in* 
terefting  realities,  when  they  come  to  be  them- 
felves  in  fimilar  circumftances. 

Have  our  pious  anceftors  left  ought  in  charge 
to  us  ?  It  concerns  us  to  conGder  their  counfels 
and  injunctions ;  and  unlefs  we  have  clear  and 
flrong  reafons  forbidding,  we  are  bound  to  obey 
them. 

Children  are  ufually  fafe  in  following  the  laft 
counfels  of  their  parents.  Few  who  fuftain  that 
endearing  relation,  are  devoid  of  concern  for  the 
honor  and  happinefs  of  their  offspring.  However 
they  may  have  themfelves  conducted,  while  in  the 
purfuit  of  worldly  objects,  or  under  the  influence 
of  appetite  or  paflion,  when  they  come  to  Hand  on 
the  brink  of  another  world,  the  fafcinating  charms 
of  this,  lofe  their  power — the  infinite  difference 
between  time  and  eternity  appears ;  and  the  true 
value  of  objects  is  feen  and  eflimated.  Then  the 
counfel  which  is  given  is  that  of  wifdom — it  points 
to  duty — to  peace  and  honor — to  joy  and  glory. 

It  is  further  obfervable  that  rich  promifes  are 
made  in  fcripture  to  thofe  who  honor  and  obey 
their  parents,  and  dreadful  curfes  denounced  a- 
gainfl  thofe  who  defpife  and  difobey  them.  "  Hon- 
or thy  father  and  thy  mother,  that  it  may  be  well 
with  thee  and  that  thou  mayeft  live  long  upon  the 
earth.  This  is  the  firft  commandment  with  prom- 
ife.     The  eye  that  mocketh  at  his  father,  and  de- 


Si8  The  Blejing  of  God,  &c.         [Serm.  23, 

fpifeth  to  obey  his  mother,  the  ravens  of  the  val- 
ley (hall  pick  it  out,  and  the  young  eagles  mail 
eat  it."  Thefe  fcriptures  are  not  of  private  inter- 
pretation. 

V.  Wjiere  the  bl effing  of  heaven  hath  long 
refted  on  a  family,  and  religion  been  prevalent  in 
it  for  many  generations,  the  right  way  becomes 
comparatively  eafy.  Thofe  born  there,  grow  up 
in  the  fear  of  God,  and  are  early  taught  to  know 
and  ferve  him.  But  how  aggravated  the  guilt  of 
thofe  who  under  fuch  circumltances  forfake  the 
way  of  the  Lord — cut  of  the  entail  of  mercy  and 
entail  a  curfe  on  their  pofterity — (hut:  up  the  king, 
dom  of  heaven  againft  their  own  offspring ;  neither 
going  in  themfelves,  nor  fuffering  thofe  who  are 
entering  to  go  in  ? 

Lost  to  the  fear  of  God,  fuch  hardened  finners  j 
may  cry  peace,  but  there  is  no  peace  to  them !  It 
concerns  them  to  look  to  themfelves,  for  evil  is  be- 
fore them  S  A  dtfcent  from  pious  anceftors  will 
not  turn  away  the  wrath  of  God,  from  thofe  who 
harden  themfelves  in  fin.  No — It  increafeth  their 
guilt  and  will  increafe  their  condemnation.  The 
Jews  flattered  themfelves  "  becaufe  they  had  A- 
braham  to  their  father;  but  many  came  from  the 
eaft  and  from  the  weft  and  fet  down  with  Abra- 
ham in  the  kingdom  of  God,  and  the  children  of 
the  kingdom  were  cad  out" — Yea,  having  filled  up 
the  meafure  of  their  fins,  wrath  came  upon  them, 
to  the  uttermoft,  in  this  world;  and  in  that  to 
come,  it  will  be  more  tolerable  for  Sodom  and 
Gomorrha  than  for  them. 


SERM  ON    XXIV. 
The  Character  and  Supports  of  Widows  indeed. 


i  Timothy  v.  5. 

Now  she  that  is  a  Widow  indeed,  and  desolate,  trusteth  in  ' 
God  and  continueth  in  supplications  and  prayers  night  and 
day.* 

IIMOTHY  was  ordained  a  bilhopof  the  church 
atEphefus;  and  this  epiftle  was  written  to  him 
by  St.  Paul,  Kis  fpiritual  father,  to  teach  him  "  how 
to  behave  himfelf  in  the  houfe  of  God,  which  is 
the  church  of  the  living  God." 

The  former  part  of  the  context  contains  direc- 
tions refpe&ing  the  treatment  of  widows ;  and  ef- 
pecially  poor  widows  who  belonged  to  the  church, 
and  were  fupported  at  their  expenfe.  He  is  firft 
directed  to  "  honor  widows  who  were  widows  in- 
deed." Here  the  apoftle  explains  his  meaning,  by 
defignating  the  character  intended.  Now  "  Jht 
that  is  a  widow  indeed,  and  defolale,  trujleth  in  God, 

*  Preached  at  the  houfe  of  one  made  a  widow  by  her  hufband's  defertion  j 
who  left  her  in  ftraitened  circumftanccs  to  provide  for  a  young  family. 


320        The  Character  and  Supports       £Serm.  24. 

and  continue th  in  fupplicaiions  and  prayers  n:ght  and 
day." 

Every  widow  did  not  anfwer  to  this  defcrip- 
tion.  There  were  iome  who  anfwered  to  no  part 
of  it,  as  he  (hews  below.  Thefe  Tirrwthv  was 
not  required  to  honor — not  di>ec~led  to  provide 
for  them,  or  employ  them  in  the  bufineis  of  the 
church ;  though  certain  poor  and  pious  women 
were  then  ufed  to  minifter  to  the  fick,  of  their  own 
fex,  and  difcharge  other  charitable  labors  among 
them. 

In  difcourfingon  our  fubjecl,  we  mall  make  a  feu) 
obfervations  on  the  for  rows  of^widowhood  ;  then  glance 
at  the  duties  of  it ;  and  the  fupports  xvhich  God  hath 
provided  for  widows  indeed. 

A  widowed  flate  is  naturally  defolate.  Mofl 
widows  pafs  many  folitary  hours — a  lonefome  and 
melancholy  fituation  ; — efpecially  after  having 
known  and  enjoyed  the  focial  intercourfe  of  con- 
nubial life.  The  value  of  all  our  comforts  is  bell 
known  by  experience  ;  more  efpecially  by  their 
lofs,  after  a  temporary  poiTeffion. 

But  the  conjugal  connexion  is  fometimes  un- 
happy. In  fuch  cafes  a  widowed  flate  is  a  releafe 
from  the  trials  and  difficulties  which  attended  it, 
which  may  be  fevere  and  diftreffing.  The  mifcon- 
ducl;,  or  unkindnefs  of  thofe  in  the  neareft  rela- 
tion, wounds  in  the  tendered  part,  and  occafions 
the  mod  pungent  grief.  True. — Yet  a  flate  of 
widowhood,  after  fuch  a  connexion,  is  commonly 
more  unhappy  than  after  a  happy  marriage.  Ma- 
ny difagreeables  are  generally  left  to  afflict  the  dcf* 


Serm.  24.]  of  Widows  indeed.  321 

olate.  Reflexions  on  fuch  connexions  and  the 
trying  fcenes  pafied  while  they  continued,  are  dif- 
agreeable;  and  many  cares  peculiar  to  their  fitu„ 
ation  often  diftrefs  the  widows.  The  care  of  off- 
fpring,  where  there  are  offspring,  devolves  whol- 
ly on  them  ;  which,  if  left  in  flraitened  circum- 
ces,  is  often  a  burden  they  are  unable  to  bear.  And 
where  aid  is  kindly  afforded,  Mill  the  concern 
Which  lies  on  them,  is  oft  times  diftreflirtg.  "  Pangs 
and  forrows  take  hold  upon  them — their  couch  is 
wet  with  tears;  their  eyes  confumed  wirh  grief." 
If  thofe  thus  tried  are  widows  indeed,  they  follow 
the  line  drawn  in  the  text — trnjl  in  God,  and  con- 
tinue in  prayers  and  fupphcations  night  and  day. 

As  it  is  the  duty,  it  is  alfo  the  comfort  and  fup- 
port  of  the  defolate  to  trufl  in  God.  When  ftreams 
dry  up,  we  go  to  the  fountain :  So  when  creature} 
comforts  fail,  intereft  unites  with  duty,  in  point- 
ing us  to  the  Creator.  He  is  the  fource  of  com- 
fort— that  which  comes  by  means  of  the  creature 
comes  frOm  him.  The  creature  is  only  the  medi- 
um of  conveyance. 

When  the  faints  become  defolate — when  their 
Worldly  comforts  fail  and  their  hopes  decay,  they 
are  directed  to  return  to  God  and  put  their  truft  iii 
him  ;  and  alfo  to  bring  with  them,  thofe  for  whom 
they  feel  interefted — their  helplefs  dear  ones,  and 
he  hath  promifed  them  protection.  "  Leave  thy 
fatherlefs  children,  and  I  will  preferve  them  alive, 
and  let  thy  widows  truft  in  me." 

Fallen  creatures  are  exceedingly  prone  to  lean 
to  the  world — 'o  promife  themfelves  comfort  in  it, 
R  R 


322       The  CharaBer  and  Supports       [Serm.  24. 

and  fupport  from  it.  They  generally  look  elfe- 
where  before  they  look  to  God.  Difappointed  in 
one  worldly  object  they  often  run  to  another,  and 
another.  They  never  come  to  the  Creator,  and 
make  him  their  hope,  till  convinced  that  what  they 
feek  is  not  to  be  found  in  the  creature.  God 
fometimes  brings  his  people  into  ftraits,and  flrips 
them  of  their  earthly  dependencies,  that  having  no 
where  elfe  to  truft  they  may  come  to  him  and  call 
their  care  upon  him. 

Even  the  Chriflian  may  need  the  rod  of  adver- 
fity  to  keep  him  mindful  of  his  dependence  on 
God,  and  prevent  his  refting  on  the  creature  for 
fupport.  For  after  union  with  Chrift,  worldly  ob- 
jects retain  too  large  a  ftiare  of  his  affection,  and 
he  is  too  much  inclined  to  lean  upon  them.  His 
attachment  to  thele  things  is  often  too  ftrong  ;  draws 
away  his  heart  from  God,  and  renders  him  too  lit- 
tle mindful  of  him  who  is  his  portion  and  reft. 
Therefore  is  it  often  neceffary  to  deprive  him 
of  his  earthly  dependencies,  that  being  defolate, 
he  may  return  to  God  and  renew  his  reliance  on 
him. 

It  becomes  the  defolate,  not  only  to  truft  in 
God,  but  to  be  thankful  that  they  may  truft  in  him. 
Thofe  who  have  God  for  their  portion,  have  an 
abiding  fatisfying  portion.  God  will  be  more  and 
better  to  them  than  earthly  friends,  or  earthly 
treafures.  Friends  often  forfake  them  ;  or  ceafe  to 
be  friends,  and  become  enemies — "  Riches  take  to 
themfelves  wings  and  fly  away."  But  God  abides  ; 


Serm.  24. j  of  Widows  indeed,  323 

he  hath  faid,  I  will  never  leave  thee,   nor  forfake 

thee."* 

Now  Jhe  that  is  a  widow  indeed,  and  de folate,  while 
Jhe  trujleth  in  God  continuethm  judications  and  pray- 
trs  night  and  day. 

Those  of  this  character  when  they  find  them- 
felves  deftitute  of  worldly  comforts  and  fupports, 
go  to  God  and  pour  out  their  fouls  into  his  bofom. 
Like  the  Pfalmift  they  ftir  up  themfelves  to  trufl; 
in  him.  We  find  that  faint  expoftulating  with 
himfelf  in  a  time  of  trouble  and  darknefs,  and 
chiding  his  deipondent  temper.  "  Why  art  thou 
caft  down,  O  my  foul  ?  And  why  art  thou  difqui- 
cted  within  me  ?  Hope  thou  in  God ;  for  I  fhall 
yet  praife  him,  who  is  the  health  of  my  counte- 
nance, and  my  God." 

While  thus  ftirring  up  themfelves  to  trufl  in 
God,  the  faints  pour  out  their  fouls  before  him  in 
fervent  prayer.  This  the  apoftle  declares  to  be 
the  manner  of  thofe,  whom  he  terms  widows  in" 
deed — they  trnjl  in  God,  and  continue  in  f up  plications 
and  prayers  night  and  day. 

Such  was  the  aged  Anna,  who  met  the  infant 
Savior,  "  when  he  was  brought  into  the  temple,  to 
do  for  him  after  the  cuftom  of  the  law.  "  She  de- 
parted not  from  the  temple,  but  ferved  God,  with 
fallings  and  prayers  night  and  day." 

The  child,  when  in  affliction,  is  wont  to  run  to 
its  parents  and  tell  them  the  fad  tale  of  its  forrows. 
So  the  child  of  God,  flripped  of  other  fupports, 
fpreads  its  grief  before  him  who  poffeffes  all  pow- 

*  Hebrews  xiii.  $. 


324        The  Character  and  Supports       [Serm.  24. 

er,  and  is  able  to  deliver  out  of  all  diftrefles  :  And 
as  the  child  continues  ?ts  cries  and  pleadings  with 
its  parent,  as  long  as  its  forrows  continue;  fo  the 
child  of  God,  while  it  remains  in  affliction,  perfe- 
veres  in  fupplications  and  prayers  to  its  Father  in 
heaven. 

When  feeking  temporal  bleflings  the  good  man 
afks  with  fubmiflion,  "  Not  as  I  will  but  as  thou 
■jvilt" — teach  me  to  acquiefce  in  thy  dealings  and 
to  fay  "  thy  will  be  done."  But  when  feeking 
fpiritual  bleflings,  he  cannot  be  too  importunate, 
or  perfevering.  Refpe&ing  thefe,  the  divine  glo- 
ry, unites  with  his  intereft,  in  requiring  him  to 
*'  be  inliant  in  prayer — to  pray  and  not  faint." 
Or,  to  ufe  the  bold  language  of  the  prophet,  to  re- 
folve  to  "  give  God  no  relt,"  till  he  hears  and 
helps.  In  fuch  cafes  the  faints  may  plead  God's 
honor  and  the  glory  of  his  great  name,  as  well  as 
their  own  neceflities. 

When  we  come  to  afk  mercy  of  God,  and  to 
pray  for  grace  to  love  and  ferve  him,  we  may  plead 
and  expoftulate  for  the  beftowment.  Is  it  not  thy 
will,  that  we  mould  be  renewed  and  fan6tified — 
that  we  mould  repent  of  fin — believe  the  gofpel, 
and  follow  after  holinefs  ?  Is  it  not  thy  will  that 
we  mould  become  new  creatures — love  thee — love 
Our  duty,  and  refign  ourfeives  to  thy  difpofal  ?  Is 
it  not  thy  will,  that  we  mould  acl:  wilh  propriety 
under  every  trial,  and  difcharge  with  fanhfulnef^ 
every  duty — that  we  mould  honor  thee  in  adverfi. 
ty,  as  well  as  in  profperity  ?  Grant  us  then  thofe 
divine  influences  which  are  necefifary  for  us.     The 


Serm.  24-1  of  Widows  indeed.  325 

honor  of  thy  great  name  is  concerned — it  unites 
with  our  neceflities  in  requiring  the  beftowment 
of  the  mercies  which  we  aik." 

Thus  did  Mofes  when  pleading  for  Ifrael,  when 
God  had  threatened  to  deftroy  them  for  their  re- 
bellions againft  him.  "  Now  if  thou  kill  this  peo- 
ple as  one  man,  then  the  nations  which  have  heard 
the  fame  of  thee,  fhall  fpeak  faying,  Becaufe  the 
Lord  was  not  able  to  bring  this  people  into  the 
land  which  he  fware  unto  them,  therefore  hath  he 
ilain  them  in  the  wildernefs — pardon,  I  befeech 
thee,  the  fin  of  this  people,  according  to  the  great- 
nefs  of  thy  mercy" — So  Jofhua,  on  a  fimilar  occa. 
fion  :  His  plea  in  their  behalf  is  urged  from  this 
consideration,  that  the  honor  of  God  was  concern- 
ed, and  required  the  mercy  which  he  implored — 
"  What  wilt  thou  do  unto  thy  great  name  ? 
What  ?  If  Ifrael  turn  their  backs  before  their  ene- 
mies ?  If  thy  people  fail  to  drive  out  their  ene- 
mies and  polfefs  the  land  which  thou  haft  fwom 
to  give  them  ?" 

We  may  ufe  the  fame  argument  when  interced- 
ing for  the  grace  which  we  need  to  enable  us  to 
glorify  God  by  a  becoming  temper  and  conduct 
under  trials,  and  by  a  fuitable  improvement  of 
providential  difpenfations ;  and  it  will  be  ourbeft 
plea,  or  moft  prevalent  argument. 

We  may  meet  with  difcouragemen's — God 
may  feem  deaf  to  our  cries — to  delay  his  mercy  ; 
but  if  we  "  pray  and  faint  not,"  he  will  not  al- 
ways fay  to  us,  nay.  He  will  hear  and  help  us. 
For  his  own  name's  fake  he  will  do  it. 


326        The  Character  and  Supports       [Serm.  24. 

When  the  woman  of  Canaan  aflced  mercy  for 
her  daughter,  no  encouragement  was  given  to  her 
firft  petition — the  reply  feemed  harm—"  It  is  not 
meet  to  take  the  children's  bread  and  caft  it  to 
dogs."  But  (he  perfevered,  and  her  faith  and 
fervor  prevailed.  "  Be  it  unto  thee  even  as  thou 
wilt."  The  fame  will  be  the  anfwer  to  every 
humble  fuppliant  for  fpiritual  mercies,  and  for 
divine  fupports,  who  perfeveres  in  his  addreffes  at 
the  throne  of  grace. 

Respecting  temporal  matters,  we  know  not 
what  to  pray  for  as  we  ought — know  not  what  is 
beft  for  us.  Afflictions  may  be  mercies.  They 
often  are  fo.  Some  have  blefTed  God  for  them 
here  ;  more  will  probably  do  it  hereafter.  That 
they  do  not  ufually  denote  want  of  love  in  God, 
is  manifeft  from  the  declarations  of  his  word — ■ 
"  Whom  the  Lord  loveth  he  chafteneth,  and 
fcourgeth  every  fon  whom  he  receiveth.  If  ye 
endure  chaftening,  God  dealeth  with  you  as  with 
fons — if  ye  are  without  chaftifement,  then  are  ye 
baftards  and  not  fons."  Thofe  were  determined 
finners,  given  over  to  reprobation,  of  whom  God 
faid,  "  Why  mould  ye  be  ftricken  any  more  !  Ye 
will  revolt  more  and  more." 

When  afflictions  ferve  to  purge  away  fin — to 
!«  purify  and  make  white,"  they  are  changed  into 
mercies.  Inftead  of  complaining,  we  have  reafon 
to  blefs  God  for  them.  This  hath  often  happened. 
Afflictions  arreft  the  attention — lead  to  confidera. 
tion,  and  reclaim  from  error.  "  Before  I  was  af- 
flicted, I  went  aflray,  but  now  I  keep  thy  word." 


Serm.  24.]  of  Widows  indeed.  237 

Prosperity  hath  often  a  different  effect.  To 
the  wicked  it  is  frequently  fatal  in  its  confequences  ; 
here  they  have  their  good  things,  and  they  reft  in 
them,  forgetful  of  God,  and  the  other  world  which 
they  muft  foon  enter,  to  receive  according  to  their 
works.  Neither  do  the  people  of  God  always  ef- 
cape  injury  when  they  attain  the  things  they  here 
defire.  The  profperity  we  covet  is  more  danger- 
ous than  the  adverhty  we  dread.  Few  can  bear 
profperity — few  remain  long  uncorrupted  in  a 
profperous  flate.  A  ftate  fo  difficult  and  danger- 
ous is  feldom  long  the  flate  of  the  righteous.  It 
is  more  commonly  the  Mate  of  the  wicked.  The 
righteous  have  their  trials  here  ;  and  this  kind  of 
trial,  [profperity]  hath  more  often  feduced  them, 
than  its  oppofite.  David  and  Solomon  were  fad 
examples  of  the  baleful  effects  of  power  and  great- 
nefs,  riches  and  honor  ;  but  they  were  brought 
back  to  God  and  duty  by  the  rod  of  difappoint- 
ment — by  the  corre&ings  of  affliction. 

Adversity  is  not  always  productive  of  good. 
Some  repine  at  the  orders  of  providence — at  their 
lot  in  the  world.  Trials  four  their  minds  and 
render  them  morofe  and  peevifh.  We  read  of 
fome  who  u  blafpheme  the  God  of  heaven"  be- 
caufe  of  their  fufferings.  Thefe  are  enemies  of 
God,  and  their  fufferings  here,  are  a  prelude  to 
greater  fufferings  hereafter.  The  cafe  is  different 
with  thofe  who  have  Chrift's  fpirit  ;  they  fee  a 
providence  in  whatever  they  meet  with  here;  refer 
themfelves  to  him  who  rules  over  all  to  choofe 
for  them,  and  order  out  their  changes,  not  doubt- 


328        The  Character  and  Supports       [Serm.  24;. 

ing  but  his  grace  will  be  fufficient  for  them,  and 
all  work  for  their  good. 

We  are  fure  that  God  orders  wifely.  The  fta- 
tion  then,  which  he  a  (Tigris  to  us,  is  moft  fuitable 
for  us ;  the  comforts  and  corrections  which  he 
difpenfes,  moft  fit  and  proper.  If  wife  for  our- 
felves  we  would  not  wifh  for  alterations  in  them. 
We  fhall  only  be  concerned  to  follow  where  God 
leads,  and  only  pray  that  he  will  not  leave  us,  but 
guide  us  to  his  kingdom. 

Let  us  bring  home  thefe  considerations,  and  in- 
quire how  we  are  affected  by  God's  dealings  with 
us,  and  what  temper  vve  maintain  ?  We  have  com- 
forts and  corrections.  Do  we  fee  the  hand  of  God 
in  them  ;  acknowledge  the  comforts  to  be  unde- 
fended, and  the  corrections  lefs  than  our  demerits  ? 
Do  we  blefs  God  for  the  former,  and  humble  our- 
felves  under  the  latter  ?  Or  do  the  former  render 
us  forgetful  of  God,  and  proud  and  fcornful  to- 
wards men  ?  Do  the  latter  humble  and  abafe  us  ; 
keep  us  mindful  that  this  is  not  our  reft,  and 
quicken  our  preparations  for  that  world  where 
ail  tears  will  be  wiped  away  from  our  eyes  ?  Or 
do  they  caufe  us  to  murmur  and  repine,  as  though 
we  fnffered  unjuftly  ? 

Both  mercies  and  afflictions  will  be  a  favor  of 
life  or  death,  according  to  the  effecT:  which  they 
have  upon  us,  and  the  temper  and  difpofition  they 
produce  in  us.  If  mercies  increafe  our  love  to 
God,  and  concern  to  honor  him,  then  are  they 
mercies  indeed.  So  are  afflictions,  if  they  hum- 
ble us  and  quicken  us  in  the  way  of  duty  ;  but  if 


Serm.  24.3  °f  "Widows  indeed.  329 

their  effect  is  different  they  increafe  our  guilt,  and 
will  increafe  our  condemnation. 

Whatever  may  be  our  Situation  here — wheth- 
er we  have  kind  and  faithful  friends,  or  are  left 
defolate,  or  are  furrounded  with  enemies  ;  wheth- 
er we  have  joys  or  forrows,  we  need  the  divine 
influence  to  enable  us  to  make  a  good  improve- 
ment, and  to  render  them  the  occafion  of  good. 
We  need  divine  aid  and  influence,  no  lefs  in 
profperity  than  in  adverfity.  Whatever,  there 
fore,  may  be  our  fituation  and  circumftances,  fen- 
fible  of  our  weaknefs  and  blindnefs,  let  us  return 
to  God  as  our  reft,  trujl  in  him,  and  continue  in 
fupplications  and  prayers  night  and  day  ;  and  his 
grace  will  be  fufficient  for  us  ;  for  he  hath  faid  to 
none  "  feek  ye  my  face  in  vain*'* 


Ss 


SERMON    XXV. 

The  Good  Man  Useful  in  Life  and  Happy  in 
Death, 


Psalm  xxxvii.  37. 

Mark  the  perfect  man,  and  behold  the  upright :  For  the  end 
of  that  man  is  peace.* 

±HE  fubjecl;  of  this  pfalm  is  the  way  and  end  of 
the  righteous  and  the  wicked.  It  is  defigned  to 
calm  the  minds  of  good  people  when  tried  with  ad- 
verfity,  and  to  reconcile  them  to  the  divine  admin- 
iftration  in  the  unequal  diftributions  of  Providence, 
and  the  apparent  difregard  of  character,  in  thofe 
diftributions.  With  thefe  views,  the  writer,  after 
glancing  at  the  lives  of  faints  and  finners,  calls  our 
attention  to  their  end,  noting  the  manner  of  their 
exit  out  of  life. 

The  text  relates  to  the  righteous.  In  difcourf- 
ing  upon  it,  We  Jhall  confider  the  excellence  of  their 
characters,  and  their  peaceful  end  ;  and  add  afezo  re- 
flexions. 

*  Preached  at  the  Funeral  of  Afa  Witter,  Efq.-0£t.  9th,  1793. 


Serm.  25.]    The  good  Man  Ufeful  in  Life,  &c.    331 

I.  We  are  to  conjider  the  excellence  of  their  char- 
afters.  Mark  the  per/eft  man  and  behold  the  up. 
right. — 

The  perfect  man, — This  may  feem  a  ftrange  rep- 
refentation  of  an  imperfeel  creature — a  creature 
which  viewed  in  the  glafs  of  the  divine  law  ap- 
pears deformed,  and  tried  by  the  perfeel  rule  mud 
be  condemned — a  creature  whofe  beft  fervices  can 
find  acceptance  with  God,  only  on  the  plan  of 
grace  !  For  fuch  is  man  fince  the  apoftacy — fuch 
the  faints  feel  and  confefs  themfelves.  But  how- 
ever ftrange  the  reprefentation,  it  is  drawn  by  the 
pen  of  infpiration,  and  applied  to  the  faints. 

Perfection  is  fometimes  attributed  to  particu- 
lar faints.  "  Noah  was  a  juft  man  and  perfect  in 
his  generation/'  Similar  is  the  defcription  given 
of  Job.  "  There  was  a  man  in  the  land  of  Uz, 
whofe  name  was  Job :  And  that  man  was  perfect 
and  upright." 

In  the  text,  the  term  perfect,  hath  not  a  partic- 
ular reference,  but  refers  generally,  to  thofe  who 
have  been  renewed  by  divine  grace.  But  when 
applied  to  a  fallen  creature  it  muft  be  underftood 
with  limitation.  We  have  feen  it  applied  to  Job : 
Hear  him  then  fpeaking  of  himfelf — "  If  I  juftify 
snyfelf,  my  own  mouth  fhall  condemn  me.  If  I 
fay  I  am  perfect  it  ihall  prove  me  perverfe." 

St.  John  held  a  high  rank  among  the  faithful; 
yet  fpeaking  of  the  faints,  and  including  himfelf, 
he  obferves — "  If  we  fay  that  we  have  no  fin  we 
deceive  ourfelves,  and. the  truth  is  not  in  us — If 
we  confefs  our  fins,  he  is  faithful  and  juft  to  for- 


332       The  good  Man  Ufeful  irtLife      [Serm.  25. 

give  our  fins.*  St.  Paul  had  before  declared  that 
<6  there  is  none  righteous,  and  that  the  Scripture 
hath  concluded  all  under  fin." 

In  what  fenfe  then  are  the  faints  perfeB  ?  And 
wherein  confifts  the  excellence  of  their  character  ? 

1.  The  faints  are  perfeB  in  Chrift.  "  In  him 
dwells  all  thefulnefsof  the  Godhead  bodily."  His 
righteoufnefs  is  made  theirs.  "  They  are  com- 
plete in  him.  He  is  made  of  God  unto  them  wif- 
dom  and  righteoufnefs,  fan&ification  and  re- 
demption." In  this  view  every  good  man  is  a  per* 
feB  man. 

The  faints  before  the  gofpel  day  were  but  very 
partially  inftructed  refpecling  the  way  of  falva- 
tion.  They  knew  not  how  they  were  to  be  faved 
through  a  Redeemer  who  had  not  come  in  the  flefh. 
But  the  matter  was  open  to  the  divine  eye.  And 
it  is  obfervabie  that  the  term  perfeB  is  never  affurn- 
ed  by  the  faints.  They  confefs  their  own  empti- 
nefs  and  abafe  themfelves  before  God.  Where 
perfection  is  attributed  to  them,  it  is  always  by 
thofe  whofpake  as  moved  by  the  Holy  Ghoft. 

2.  The  faints  are  the  fubjects  not  only  of  an 
imputed,  but  alfo  of  an  inherent  righteoufnefs : 
And  have  been  fo  from  the  beginning.  "  Noah 
was  a  juft  man  and  perfeB — Job  perfeB  and  up- 
right. In  this  refpecl  they  were  not  made  to  dif- 
fer from  other  faints.  All  the  faints  are  born  of 
God — they  are  renewed  after  the  image  of  the 
Creator  and  made  to  bear  the  image  of  the  heav- 
enly.    The  change  which  takes  place  in  them  cauf- 

*  1  John  i.  8 — 10. 


Serm.  25.]  and  Happy  in  Death.  333 

es  them  to  favor  the  things  of  God  j  to  love  holi- 
nefs,  and  delight  to  do  good  as  they  have  oppor, 
tunity  and  ability. 

They  are  juft  and  upright ;  juft  toward  man, 
and  upright  before  God. 

Justice  refpects  the  part  which  mankind  aft 
toward  one  another.  It  is  oppofed  to  fraud  and 
injuftice.  The  juft  man  is  fair  in  his  dealings — 
gives  to  all  their  dues — is  careful  to  fulfil  every 
truft,  and  to  do  by  others  as  he  would  others  mould 
do  by  him. 

Such  is  the  character  given  of  him  of  old,  who 
"  was  pzrfeU  in  his  generations,"  when  "  the  whole 
earth  was  filled  with  violence,  becaufe  all  flelh 
had  corrupted  their  way."  And  every  good  man 
follows  his  example ;  hath  refpect  to  all  God's 
commandments,  and  hates  every  evil  way.  Per- 
fection, in  the  ft ri ct  fenfe  of  the  term,  is  his  wiffi 
and  his  aim,  though  he  doth  not  expect;  to  attain  it 
while  refident  in  the  body.  But  he  "  forgets  the 
things  which  are  behind  and  reaching  forth  to 
thofe  which  are  before,  he  preffes  on,"  endeavor- 
ing a  nearer  conformity  to  the  divine  pattern. 

While  he  is  juft  toward  man,  he  is  fincere  to- 
ward God,  acting  uprightly  before  him.  He  is 
really  the  good  man  he  appears.  His  profeffion 
is  not  diffembled.  His  heart  is  right — his  eye  Tin- 
gle. Sincerity  is  gofpel  perfection.  In  this  true 
religion  very  effentially  confifts  :  And  it  is  found 
on  all  the  faints. 

The  good  man  keeps  in  mind  his  covenant  en- 
gagements.    For  the  vows  of  God  are  upon  him 


334     The  good  Man,  Ufeful  in  Life      [Serm.  25, 

and  he  is  careful  to  fulfil  them.  He  doth  not 
wifh  to  be  releafed  from  his  obligations  with 
which  he  is  bound  to  be  the  Lord's  and  to  ferve 
him.  He  is  concerned  to  honor  God — thinks 
nothing  unimportant  which  he  hath  required, 
though  the  reafons  of  the  requirement  may  lie  out 
of  fight.  "  Lord  what  wilt  thou  have  me  to  do  ?'a 
is  his  daily  inquiry.  And  he  feeks  to  know,  that 
he  may  do  his  duty.  He  waits  on  God  in  the 
ways  of  his  appointment,  and  is  bufy  about  the 
work  afligned  him.  He  is  alfo  fteady  in  his  coun- 
fels  and  uniform  in  his  conduct.  His  heart  is  ef- 
tabliftied  by  grace,  and  his  life  accords  with  the 
inward  principle.  He  is  not  whiffling  and  un- 
fteady,  "carried  about  by  every  wind  of  do&rine** 
—taken  and  drawn  away  by  every  new  fcheme  of 
religion  ;  but  "  holds  faft  the  faithful  word  ;  and 
is  able  by  found  doctrine  both  to  exhort  and  con- 
vince gainfayers."  He  doth  not  "  put  his  hand 
to  the  plough  and  look  back,"  but  perfeveres  to 
the  end,  and  is  faithful  unto  death.  The  fear  and 
love  of  God  reigning  in  his  heart,  govern  his  life 
and  direct  his  way,  rendering  him  an  uniform 
character.  Therefore  do  thofe  mod  intimately 
acquainted  with  him,  convinced  of  his  integrity— 
that  he  is  free  from  duplicity,  and  that  he  abhors 
evil,  and  all  approaches  toward  it,  both  value  him 
themfelves,  and  make  him  known  to  others  ;  and 
by  bringing  him  into  public  view,  render  him  a 
public  blefling.  Neither  doth  he  difappoint  their 
expectations,  but  according  to  his  ability,  acquits 
himfelf  with  honor,  and  doth  good  to  all  around 
him. 


Serm.  25.]  and  Happy  in  Death.  335 

Others  may  differ  from  him  in  fpeculative  opin- 
ions ;  other  good  men.  Such  differences  are  una- 
voidable in  this  ftate  of  darknefs  and  uncertainty. 
No  two  perfons  fee  alike  in  every  thing,  whatever 
may  be  pretended.  But  thofe  who  know  the  perfect 
and  upright  man,wi\\  generally  allow  that  he  a  6b  fin- 
cerely  towards  God  and  man.  While  thofe.  who 
are  connected  with  him  by  tender  ties,  who  are  fo 
happy  as  to  make  with  him  the  journey  of  life, 
are  led  by  a  thoufand  kind  offices  and  namelefs 
a£ls  of  benevolence  and  goodnefs  to  revere  and 
love  him. 

Such  is  the  character  intended  in  the  text- 
Such  the  perfect  man  and  upright  in  himfelf,  and 
in  the  eftimation  of  thofe  who  know  him.  Thus 
doth  he  pafs  through  life,  feeling  and  conferring 
his  deficiencies,  lamenting  that  he  can  do  no  more 
for  God's  honor,  and  relying  on  grace  alone  in 
Chrift,  for  acceptance  with  him. 

When  a  perfon  of  this  defcription  M  having 
ferved  his  generation,  by  the  will  of  God  falls 
afleep,"  not  only  relatives  and  near  connexions, 
but  all  who  know  his  worth,  mourn  his  exit,  and 
■weeping  around  his  corfe,  bedew  his  hearfe  with 
tears.  His  name  is  revered,  his  memory  is  blefF- 
ed,  and  even  envy  is  filent. 

II.  We  are  to  confider  his  peaceful  end — The 
tnd  of  that  man  is  peace. 

By  a  perfon's  end,  his  death,  the  period  of  his 
mortal  life  is  intended.  It  doth  not  intend  the 
end  of  his  exiftence — the  modern  infidel  terms  ufed 
to   exprefs   death.      So  in   other  fcriptures  #*  as 


33°*      The  good  Man  Ufefulin  Life       [Serm.  25, 

when  God  foretold  the  deftru&ion  of  the  old 
world— "  The  end  of  all  flefh  is  before  me."  So 
Balaam,  when  looking  forward  to  his  exit  out  of 
life — "  Let  me  die  the  death  of  the  righteous,  and 
let  my  laft  end  be  like  his."  Had  death  been  the 
period  of  his  exiflence,  it  would  have  been  a  mat- 
ter of  indifference  whether  it  found  him  righteous 
or  wicked.  As  to  hope  in  death  there  would  have 
been  no  difference.  But  this  is  not  the  cafe.  Man 
hath  an  immortal  part  within.  At  the  period  of 
mortal  life,  he  enters  on  an  interminable  ftate. 

Mark  the  perfect  man,  and  behold  the  upright : 
For  the  end  of  that  man  is  peace.  He  finds  peace 
at  the  approach  of  death — in  death,  and  after 
death.  In  order  to  a  due  eftimation  of  the  value 
of  true  religion  in  itfelf,  and  in  its  reward,  we  are 
here  called  to  obferve  the  good  man's  end.  It  de- 
mands our  careful  attention.  For  the  fcene  is  pe- 
culiarly inflructive.  It  animates  to  a  difcharge 
of  the  duties  of  life,  and  fupports  under  its  trou- 
bles ;  efpecially  at  the  approach  of  death,  when 
worldly  comforts  fly  away. 

The  wicked  who  live  in  habitual  neglect  of  re- 
ligion, or  the  indulgence  of  vicious  deQres,  are 
commonly  filled  with  difmay  and  horror,  if  reafon 
remains,  when  they  perceive  their  end  draw  nigh* 
The  flights  which  they  have  call  on  the  gofpel, 
and  on  the  grace  therein  offered  ;  their  neglects  06 
known  duty  ;  their  acts  of  injuflice,  intemperance, 
uncleannefs,  or  other  immoralities,  the  remem- 
brance of  which  were  almoft  obliterated  by  rime,  at 
that  awful  period  rife  up  before  them !  Confcience 


Serm.  25.]  and  Happy  in  Death,  337 

awakes  ;  and  when  they  conlider  the  denunciations 
of  divine  wrath  againft  thofe  who  do  fuch  things, 
and  have  pleafure  in  them,  fear  harrows  up  their 
fouls  !  They  anticipate  eternal  woe,  and  are  fill- 
ed with  agonizing  honor  !  Then  do  they  appear 
all  hurry  and  confufion  !  The  great  work  of  life 
to  do,  and  opportunity  gone  forever  !  Bewailing 
paft  madnefs  they  cry  undone  !  Undone!  Such 
often  continues  their  Mate,  till  the  king  of  terrors 
driving  them  away  without  hope,  {huts  up  the 
fcene  ! 

But  the  perfeH  and  upright  man,  how  happily 
different  when  death  draws  near  ?  If  pofTeflTed  of 
himfelf,  like  the  ftijl  fummer's  evening,  he  is  calm 
and  ferene.  He  talks  of  death  with  as  much  com- 
pofure,  as  one  returning  from  a  ftrange  country,  to 
his  native  land  ;  or  as  one  returning  from  captivi- 
ty and  flavery,  to  his  father's  houfe,  to  his  family, 
and  to  the  fociety  of  friends,  dear  as  life,  and  with 
much  more  railed  expectations  ! 

Some  ties  of  nature — dear  connexions,  bind 
him  indeed  to  earth,  and  would  detain  him  here; 
but  flronger  bonds  allure  and  draw  him  away  to- 
ward a  better  world.  If  concern  for  dear  ones  he 
mull  leave  behind  intrudes  and  tempts  him  to  wifh 
a  longer  flay,  he  remembers  that  though  he  dies, 
his  God  lives — that  God  hath  filled  himfelf  the 
"  Father  of  the  fatherlefs  and  judge  of  the  widow  ;" 
that  he  hath  faid  "  Leave  thy  fatherlefs  children 
with  me,  I  will  preferve  them  alive,  and  let  thy 
widows  trufl:  in  me."  Supported  by  fuch  com- 
forting declarations — fuch  kind  promifes  of  a  faith- 
T  t 


338       The  good  Man  Vjeful  in  Life      [Serm.  25. 

ful  God,  and  the  allured  belief  of  his  mercy  and 
truth,  he  refigns  them  to  his  care  and  leaves  them 
with  him,  not  doubting,  but  he  will  preferve  them, 
or  difpofe  of  them,  as  fhall  be  mod  for  his  own, 
glory,  and  their  good. 

As  to  temporal  matters,  which  often  trouble 
thofe,  who  are  chiefly  concerned  about  worldly 
things,  they  cannot  greatly  affect  one  who  believes 
himfelf  heir  to  an  eternal  inheritance.  For  the 
comfort  of  thofe  whom  he  leaves  behind,  he  wifh- 
es  to  have  his  temporalities  fettled,  and  his  ac- 
compts  intelligible  ;  that  no  difputes  may  arife,  no 
injuflice  be  done ;  but  as  to  any  concern  which  he 
personally  takes  in  them,  they  appear  in  his  view 
contemptible.  He  views  them  as  unworthy  his 
regard,  as  the  beggar,  who  hath  been  called  to  the 
poffeflion  of  a  crown  the  rags  which  he  carts  off  to 
put  on  his  robes. 

As  death  approachetb,  the  perfett  and,  upright 
man,  who  realizeth  his  flate,  looks  back  with  com- 
fort, approving  the  part  he  hath  acted,  after  reno- 
vation, and  forward  to  the  enjoyment  of  God, 
with  ftedfaft  hope  and  ftrong  confolation. 

We  have  this  happinefs  of  a  dying  faint,  exem- 
plified in  St.  Paul — "  I  am  now  ready  to  be  offer- 
ed, and  the  time  of  my  departure  is  at  hand :  I 
have  fought  a  good  fight,  I  have  finilhed  my  courfe, 
I  have  kept  the  faith :  Henceforth  there  is  laid  up 
for  me  a  crown  of  rightcoufnefs,  which  the  Lord, 
the  righteous  judge,  fhall  give  me  at  that  day." — 
His  rejoicing  was  "  the  teflimony  of  his  confcience, 
that  in  fimplicity  and  godly  fincerity,  he  had  had 


Serm.  25.]  and  Happy  in  Death.  339 

his  converfation  in  the  world."  In  the  teftimony 
of  his  confidence,  he  read  the  evidence  of  his  good 
eftate — of  his  fincerity  towards  God,  and  of  his  in. 
tereft  in  Chrift.  He  viewed  nothing  which  he  had 
done  as  meritorious — as  laying  God  under  obliga- 
tion. Grace  in  Chrift  was  all  his  hope.  But  he 
confidered  his  love  to  God,  and  his  zeal  in  his 
caufe,  as  evidential  that  he  was  born  of  God,  and 
the  fubjett.  of  divine  grace  in  the  Redeemer. 
Thence  he  inferred  his  title  to  the  inheritance,  pre- 
pared of  God  for  thofe  who  love  him. 

Other  faints  do  the  fame.  In  the  teftimony  of 
confcience  that  they  love  God,  and  have  obtained 
grace  to  ferve  him,  they  read  their  intereft  in  the 
covenant  and  in  the  promifes,  in  all  their  divine 
fulnefs. 

This  is  the  beft,  yea,  the  only  evidence,  of  an 
intereft  in  them.  Where  this  is  found,  the  matter 
is  determined  ;  there  can  be  no  reafonable  doubt 
of  their  good  eftate  ;  but  where  it  is  wanting,  eve- 
ry thing  befide  is  of  no  avail. 

It  is  natural  for  a  fervant,  when  he  fees  a  reck- 
oning day  at  hand,  to  look  back,  and  inquire  how 
he  hath  improved  his  truft,  and  what  account  he 
hath  to  give  ?  And  from  the  teftimony  of  con- 
fcience, he  anticipates  the  reception  he  may  expect 
from  his  lord. 

Mankind  feel  themfelves  accountable  to  God 
and  naturally  expecl:  to  receive  from  his  impartial 
hand,  according  to  their  works ;  and  when  they 
perceive  their  probation  drawing  to  a  clofe,  they 


340       The  good  Man  UJeful  in  Life      [Serm.  25. 

naturally  look  about  them,  and  inquire  how  they 
can  appear  before  their  Judge  ? 

The  dying  Chriftian  is  fometimes  heard  obferv- 
ing  to  thofe  about  him — "  My  glafs  is  almoft  run. 
Would  to  God  I  had  been  more  faithful,  and 
done  more  for  him  who  loved  me,  and  gave  him- 
felf  for  me.  But  blefled  be  his  name,  he  hath  en. 
abled  me  to  choofe  him  for  my  portion,  and  en- 
abled me  to  ferve  him  in  fincerity ;  though  I  have 
done  it  with  much  weaknefs  and  imperfection. 
Now  I  rely  on  his  grace ;  his  grace  will  be  fuffi- 
cient  for  me  ;  it  will  fupport  me  in  death,  and  re. 
xvard  my  poor  fervices  with  an  eternal  reward." 

But  if  confcience,  as  death  approacheth,  fpeaks 
a  different  language — If  it  teftifies  to  a  departing 
foul — "  You  have  ncgle&ed  the  great  falvation — 
lived  in  pleafure  and  been  wanton,  minding  only 
earthly  things,"  it  fills  the  foul  with  anguifh  unut- 
terable, caufing  it  to  anticipate  eternal  horrors  ! 

The  perfect  and  upright,  as  he  rejoiceth  at  the 
approach  of  death,  if  reafon  remains,  often  rejoic- 
eth in  death.  "  When  he  walks  the  dark  valley, 
God's  rod  and  ftaff  comfort  him — He  fears  no  evil 
becaufe  God  is  with  him."  He  is  fometimes,  rea- 
dy to  exclaim  in  the  triumphant  language  of  the 
iefurrec~lion,  "  O  death  !  where  is  thy  fling  ?  O 
grave  where  is  thy  victory  ?" 

Sometimes  indeed,  the  upright,  while  here, 
ei  walk  in  darknefs" — Sometimes  the  lamp  of  rea- 
fon goes  out,  before  the  departure  of  the  foul;  ib 
that  the  dying  Chriftian  hath  no  fenfe  of  his  fitu~ 
fctjon.     At  other  times,  God   may  hide  his  face 


Serm.  25.]  and  Happy  in  Death.  341 

from  thofe  whom  his  foul  loves,  and  caufe  them 
to  go  on  their  way  forrowing.  Poffibly  this  may- 
con  ,nue  to  the  clofe  of  life  !  But  if  it  doth,  the 
clouds  are  all  difperfed  at  the  moment  of  death. 
No  fooner  are  the  clayey  tabernacles  diffolved, 
than  the  veil  is  rent,  and  the  brightnefs  of  celeftial 
glory  fhines  in  upon  them.  Peace  eternal  and  di- 
vine, is  theirs  forever.  Clouds  will  no  more  hide 
God's  face — Fears  and  doubts,  no  more  diflrefs 
them  ;  nor  Satan  caft  his  fiery  darts  at  them  again 
forever. 

In  the  other  world,  God  will  dwell  with  his  peo- 
ple, and  "wipe  away  all  tears  from  their  eyes: 
There  will  be  no  more  death,  neither  forrow,  nor 
crying,  nor  any  more  pain ;  for  the  former  things 
will  all  have  paffed  away.  There  will  be  no  more 
curfe,  becaufe  no  more  fin.  For  the  fpirits  of  the 
juft  will  be  made  perfect."  They  will  then  be 
with  God  and  rejoice  before  him ;  for  they  will 
have  "  entered  into  his  temple  to  go  no  more  out." 

REFLECTIONS. 

I.  The  confiderations  which  have  been  fuggeft- 
ed  afford  comfort  to  the  righteous,  while  groaning 
under  the  burdens  and  forrows  of  life,  and  fup- 
port  in  the  folemn  hour  of  death.  They  minifter 
confolation  alfo  to  thofe  who  mourn  the  lofs  of 
pious  friends — an  occafion  of  forrow  which  we 
often  experience  in  this  vale  of  tears. 

Here  all  have  trials  and  afflictions — the  perfect 
and  upright  not  excepted.  But  the  time  is  Abort. 
The  good  man's  trouble  terminates  with  mortal 
life,      His  end  is  peace — his  Immortality  glorious. 


342       The  good  Man  Ufefulin  Life       [Serm.  25. 

The  wicked  are  difmayed  when  they  look  for- 
ward and  confider  their  end,  or  the  time  of  their 
departure.  To  the  good  man  it  is  defirable — "  He 
then  refts  from  his  labors,  and  his  works  follow 
him."  St.  Paul,  "  had  a  defire  to  depart,  and  be 
with  Chrift."  He  knew  that  "  a  crown  of  right, 
eoufnefs  was  laid  up  for  him,  which  the  Lord,  the 
righteous  Judge,  would  give  him  at  that  day." 
This  was  not  peculiar  to  him ;  it  is  common  to 
all  thofe  "  who  love  Chrift's  appearing."  Thofe 
now  in  glory  were  lately  fufFerers  here  :  But  their 
fufferings  are  ended — "  They  have  entered  into 
peace  :  They  reft  in  their  beds,  walking  in  their  up- 
rightnefs." 

II.  Our  fubject  teacheth  the  conditions  on  which 
only  we  can  hope  for  peace  in  death,  and  happi- 
»efs  after  death.  Thefe  depend  on  the  ufe  which 
we  make  of  life — on  the  manner  in  which  we  are 
affected  by  the  overtures  made  us  in  the  gofpel ; 
they  are  the  fruit  of  receiving  Chrift  and  obeying 
the  gofpel ;  for  it  brings  falvation  only  to  thofe 
who  obey  it. 

Would  we  "die  the  death  of  the  righteouss 
and  have  our  laft  end  like  his,"  our  lives  muft  be 
preparatory — we  muft  "  mind  the  things  which 
belong  to  our  peace — live  in  all  good  confcience 
before  God,  and  not  fuffer  ourfelves  to  be  moved 
away  from  the  hope  of  the  gofpel." 

III.  Though  when  "  the  myftery  of  God  ffiall 
be  finifhed,  his  judgments  will  be  made  manifeft  ;" 
hitherto,  "  his  way  is  in  the  fea,  and  his  judg- 
ments are  a  great  deep."     We  know  that  his  way 


Serm.  25.]  and  Happy  in  Death.  343 

is  perfect ;  but  witnefs  many  things  in  the  divine 
adminiftration,  which  we  do  not  underftand.  We 
have  no  line  to  fathom  the  depths  of  providence. 

Ofte  n  the  perfcB  and  the  upright  are  early  remov- 
ed out  of  life — thofe  who  are  friends  of  religion,  and 
fupporters  of  order  and  juftice;  whofe  hearts  are 
filled  with  benevolence — who  are  the  excellent  of 
the  earth!  While  thofe  of  different  characters, 
who  we  mould  fuppofe  might  well  be  fpared,  yea, 
whofe  removal,  we  mould  judge  a  mercy  to  the 
world,  are  left  to  prolong  their  days  !  Some  who 
are  early  vicious,  and  daily  grow  worfe,  are  never, 
thelefs  continued,  and  permitted  to  difhonor  God, 
and  fpread  error  and  mifchief  among  mankind, 
till  at  "an  hundred  years  old  they  die  accurfed !" 

Such  events  often  occur,  and  under  the  divine 
adminiftration !  They  are  permitted  of  him  who 
cannot  miftake  !  In  a  fenfe,  they  are  the  Lord's 
doings,  and  marvellous  in  our  eyes  1" 

M  The  Lord  reigneth,  let  the  earth  rejoice— 
Clouds  and  darknefs  are  round  about  him  :  Right- 
eoufnefs  and  judgment  are  the  habitation  of  his 
throne.  Wait  on  the  Lord  :  Be  of  good  courage, 
and  hefhall  ftrengthen  thine  heart ;  wait,  I  fay,  on 
the  Lord." 


SERMON    XXVI. 

Departed  Saints  Fellowservants  with  those  yet 
on  Earth. 


Revelation  xxli.  9. 

1  am  thy  fellow strvant,  and  of  thy  brethren  the  prophets. 

J.  HE  revelation  made  to  St.  John  in  the  ifle  of 
Patmos,  was  a  comfort  to  the  fuffering  apoftle,  and 
a  bleffing  to  the  church.  "  Blelfed  is  he  that  read- 
eth,  and  they  that  hear  the  words  of  this  prophe- 
cy." The  beginning  indeed  was  dark;  the  pro- 
phetic {ketch,  was  for  fometime,  gloomy  :  It  un- 
folded a  ftrange  fcene  of  declenfions  and  abomi- 
nations, which  were  to  difgrace  the  church  of 
Chrift  and  mar  its  beauty;  and  a  difmal  feries  of 
woes  on  woes,  for  many  ages.  The  church,  then 
fo  pure,  was  to  be  corrupted,  to  become  "  the 
mother  of  harlots  and  abominations  of  the  earth, 
and  to  make  herfelf  drunk  with  the  blood  of  the 
faints  and  with  the  blood  of  the  martyrs  of  Jefus  \" 
When  the  apoftle  "  faw,  he  wondered  with  great 


Serm.  26.]  Departed  Saints  Fcllowfervants,  Qc.  345 

admiration."  Had  the  vifion  clofed  with  fimilar 
difcoveries,  no  joy  would  have  been  occafioned  by 
them;  but  grief  ineffable.  The  apoftle  might 
have  funk  under  them.  But  they  finally  appear- 
ed diverfe,  and  adapted  to  comfort  him,  and  fill 
his  heart  with  joy.  He  faw  the  caufe  of  Chrift 
triumphant — true  religion  to  have  become  uni- 
verfal,  and  heavenly  glory  the  reward  of  the  faith- 
ful! 

When  the  veil  which  had  been  fpread  over 
thefe  things  was  drawn  afide,  and  they  broke  out 
to  the  view  of  this  man  of  God.  he  feems  to  have 
been  enraptured  and  loft  in  ecftacy.  He  prof- 
trated  himfelf  in  adoration  of  the  celeftial  mef- 
fenger :  But  was  forbidden  by  the  angel — "  See 
thou  do  it  not;  I  am  thy  fellowfervant,  and  of 
thy  brethren  that  have  the  teftimony  of  Jefus. — 
Worfhip  God."  This  happened  at  the  beginning 
of  the  joyful  part  of  the  vifion,  when  the  tri- 
umphs of  Chriftianity  were  firft  difclofed.* 

We  are  under  no  temptation  to  give  undue  hon- 
ors to  bearers  of  evil  tidings  :  But  even  "  the  feet 
of  thofe  who  bring  good  tidings  are  beautiful." 

The  angel  having  thus  reftrained  the  apoftle 
from  paying  him  divine  homage,  proceeded  to  fin- 
ifh  the  fketch  which  he  had  begun  of  the  glory 
which  remains  for  the  people  of  God.  When  it 
was  nearly  completed,  the  ftill  imbodied  faint,  a- 
gain  forgot  himfelf,  and  overcome  by  a  fight  too 
ftrong  and  glorious  for  frail  humanity,  fell  down 
in  humble   adoration  of  the  heavenly  minifler  I 

*  Revelation  xix    10. 

U  w 


346     Departed  Saints  Fellowfervants     £Serm.  26L 

Mad  with  joy  he  appears  to  have  been  bewildered, 
and  in  a  momentary  delirium;  but  was  again  pre- 
vented by  the  angel ;  and  the  fame  reafon  affigned  as 
before — J  am  thy .  fellowfervant,  and  of  thy  brethren 
the  prophets. 

This  declaration  is  remarkable.  How  are  we  to 
underftand  it  ? 

It  ihould  feem  that  this  meffenger  from  above 
was  originally  one  of  our  race.  /  am  thy  fellow- 
fervant. — 

We  are  inclined  to  believe  that  he  had  once  in- 
habited a  human  body,  and  had  his  refidence  on 
earth — that  this  was  one  of  the  old  prophets,  who 
having  been  releafed  from  the  work  to  which  he 
had  been  firft  called,  was  now  ferving  God  under 
another  form,  in  a  more  dignified  ftationand  with 
greater  powers  than  he  had  poileffed  while  yet  on 
probation. 

We  may  miftake  the  Scriptures  ;  but  have  been 
induced  to  believe  that  when  the  faints  drop  thefe 
bodies,  and  are  joined  "  to  the  fpirits  of  the  juft 
made  perfect,"  they  become  angels,  and  are  after- 
wards employed  in  the  fervice  of  God,  as  his  mef- 
fengers  and  agents,  whom  he  "  fends  forth  to  min- 
ifter  to  the  heirs  of  falvation,"  and  to  tranfaQ.  bufr- 
nefs  for  which  he  hath  fitted  them,  and  in  which 
he  is  pleafed  to  employ  them. 

Some  reafons  of  this  belief  are  adduced  in  the 
following  difcourfe. 

When  a  child  of  God  is  releafed  from  the  body, 
he  is  freed  from  the  remains  of  depravity,  and  from 
his  native  bia3  to  evil,  and  according  to  his  nature, 


Serm.  26.]  with  thofe  on  Earth,  347 

made  perfocl;  in  holinefs.  His  reafon  is  retained; 
yea,  his  rational  capacity  is  enlarged  ;  and  thofe 
who  are  aflbciated  with  the  bleffed  inhabitants  of 
the  upper  world,  doubtlefs  enjoy  better  means  of 
information  than  are  to  be  found  on  earth. 

Some  indeed,  have  fancied,  that  foul  and  body 
fleep  together  from  the  epoch  of  death  till  the  ref- 
urre&ion  !  That  during  that  term,  the  foul  is  chain- 
ed down  in  a  ftate  of  infenfibility  !  That  the  hap- 
pinefs  of  the  faints,  during  the  intermediate  term, 
is  no  other  than  a  fleep  without  dreams — a  tempo- 
rary nonexiftence  !  Strange  ! 

The  thoughts  of  death  would  make  the  good 
man  tremble,  did  he  conceive  fuch  to  be  its  nature. 
Here  he  is  compaffed  with  infirmity,  and  groans, 
being  burdened.  But  fuch  an  exiftence,  which 
capacitates  him  to  do  fomewhat  to  honor  God,  and 
benefit  man,  is  preferable  to  a  fufpenfion  of  exift- 
ence. 

Suspension  of  exiftence!  What  is  a  fufpenfion 
of  exiftence,  but  a  temporary  annihilation ! — A 
complete  folecifm  !  From  fuch  a  ftate  there  could 
be  no  refurre&ion.  There  could  be  only  another 
creation,  which  mull  conftitute  not  the  fame,  but 
another  creature.  The  idea  of  a  fufpenfion  of  ex- 
iftence, is  fcarcely  fuppofable ;  and  the  reality  of 
it  contradicted  by  every  part  of  revelation. 

Death  is  reprefented  in  the  Scriptures,  as  a  fep- 
aration  of  foul  and  body  ;  not  as  their  fleeping  to- 
gether. "  Thou  changed  his  countenance,  and 
ftndeft  hint  away,"  is  a  defcription  of  death  drawn 
hy  Job — which  anfwers  to  that  given  of  Rachel's — 


348  "   Departed  Saints  Fellowfervants     [Serm.  26. 

"  As  her  foul  was  in  departing,  for  fhe  died."  And 
a  refurreclion  is  reprefented  as  a  return  of  the  foul 
to  the  body  from  which  it  had  been  feparated  : 
As  of  the  widow's  fon  whom  Elijah  raifed  from 
the  dead — "  And  the  foul  of  the  child  came  into  him 
again,  and  he  revived."  The  language  of  the  New 
Teftament  is  the  fame.  This  day  thou  (halt  be 
with  me  in  paradife,"  was  a  promile  made  by  our 
Savior  to  a  penitent  fellow  fufFerer  on  the  crofs, 
whofe  body  was  the  fame  day  committed  to  the 
grave.  St.  Paul  "  had  a  defire  to  depart  and  to  be 
with  Chrift,"  which  he  oppofed  to  abiding  in  the 
flefh."  If  foul  and  body  fleep  together  in  the  grave, 
he  would  have  been  no  fooner  with  Chrift,  than 
though  he  had  lived  here  till  the  refurreftion. 
When  St.  John  was  indulged  a  fight  of  heaven, 
he  faw  the  fouls  of  the  martyrs  who  had  been 
flain  before  that  period,  and  heard  them  crying 
for  vengeance  on  their  murderers  who  were  yet 
living  on  earth.* 

The  Scriptures  are  fo  explicit  refpecTing  the 
Hate  of  the  dead,  that  a  fufpicion  that  they  remain 
fenfelefs  while  their  bodies  moulder  in  the  duft, 
appears  ftrange.  The  righteous  dead  certainly  re- 
joice in  God's  prefence  and  are  alfociated  with 
fellow  faints.  "  The  Lamb,  which  is  in  the  midft 
of  the  throne,  feeds  thern,  and  leads  them  "  to 
fountains  of  living  waters  ;  and  God  wipes  away 
all  tears  from  their  eyes." 

Neither    do    they    remain    inactive — "  They 
ferve  God  day  and  night — in  his  temple,"   fome 

*  Ilevelatiun  vi.  o,  10. 


Serm.  26.]  with  thofe  on  Earth.  349 

may  fay.  God's  temple  may  here  mean  the  uni- 
verfe,  that  vatt  temple  which  he  hath  built  ;  in 
every  part  of  which  his  faints  may  ferve  him.* 

mjrely  the  glorified  fpirit  is  not  confined  to  a 
fingle  apartment  in  the  houfe  of  God,  and  not 
fuffered  to  go  abroad,  and  fee  his  glory,  and  the 
exercife  of  his  perfections  in  the  works  of  crea- 
tion and  providence  !  Were  fuch  his  fituation,  it 
would  differ  little  from  that  of  the  delinquent 
who  is  confined  to  his  cell,  or  prifon  !  Such  can- 
not be  the  ftate  of  a  glorified  foul — of  a  foul  re- 
leafed  from  a  body,  which  while  on  trial,  ferved 
as  a  clog  to  reftrain  the  fervant,  and  prevent  him 
from  quitting  the  ftation,  in  which  he  had  been 
placed,  or  leaving  the  work  affigned  him.  It  can- 
not be  the  ftate  of  one  fanftified  throughout  ;  of 
one  raifed  above  temptation,  either  to  ftray  into 
devious  paths,  or  be  flothful  in  the  fervice  of  his 
God. 

Much  of  our  felicity  here  arifeth  from  a  con- 
templation of  the  works  of  creation  and  provi- 
dence. In  thefe  we  fee  divine  wifdom  and  good- 
nefs  ;  learn  to  know  God  ;  to  fear  and  love  him. 
The  good  man  carries  this  difpofition  with  him 
when  he  exchangeth  worlds  ;  his  defire  of  knowl- 
edge, and  efpecially  the  knowledge  of  God,  and 
the  works  and  ways  of  God.  And  is  there  not 
reafon  to  believe  that  glorified  faints  have  power 
and  liberty  to  range  among  the  works  of  the  all 
perfect  Sovereign ;  trace  the  evidences  of  the  di- 
vine perfections,  and  witnefs  their  effects,  and  that 
this  is  one  fource  of  their  happinefs  ? 

/  *  Revelation   xxi.  22. 


350     Departed  Saints  Fellozvfervants     £Serm.  26, 

A  relish  for  knowledge  is  a  quality  of  the 
mind,  natural  to  it,  and  infeparable  from  it.  We 
obferve  it  in  children,  who  at  an  early  period  dif- 
cover  a  defire  of  information,  and  perpetually 
feek  it  by  questioning  thofe  more  advanced.  The 
fame  difpofition  is  refident  in  adults,  and  produc- 
tive of  the  attainments  in  fcience  which  both  de- 
light the  mind  and  dignify  the  man.  In  heaven, 
the  glorified  fpirit,  hath  doubtlefs  advantages  for 
attaining  the  knowledge  of  God  and  divine  things, 
and  opportunity  to  fatisfy  his  deflre  after  it,  if  it 
can  be  fatisfied  ;  for  it  is  itfelf  a  happinefs.  It 
gives  a  zeft  to  information,  and  will  probably  con* 
tinue,  and  be  an  endlefs  fource  of  enjoyment. 
The  creature  may  never  know  fo  much  of  God  as 
to  defire  no  farther  knowledge  of  him  ;  or  fo  much 
of  the  works  and  ways  of  God,  as  to  wifh  no  in- 
creafe  of  that  knowledge.  Acquisitions  in  knowl- 
edge and  enjoyment  may  progrefs  together  in  the 
world  of  fpirits.  And  who  can  fix  their  limits  ? 
They  may  be  as  boundlefs  as  eternity ! 

Turn  now  your  thoughts  on  Sir  Ifaac  Newton, 
that  renowned  philofopher  and  Chriftian.  Was 
his  enlarged  and  inquifitive  mind  fatisfied  at 
death  ?  Did  not  he  carry  with  him  a  defire  to 
vifit  every  planet,  not  only  of  our  own,  but  other 
fyftems,  and  pry  into  the  arcana  of  nature  to  be 
found  in  them  all  ? — If  enabled  and  permitted,  he 
may  (till  be  ranging  among  the  works  of  God,  to 
learn  yet  more  of  his  wifdom,  power  and  goodnefs, 
in  his  works  and  ways,  which  are  unfearchable, 
and  pall  the   comprehenfion  of  created  beings  ? 


Serm.  26.]  toiih  thofc  on  Earth.  351 

Probably  other  glorified  fpirits  have  a  fliare  ;  it 
may  be  a  large  (hare  of  the  fame  temper. 

And  if  they  are  capable  of  bearing  the  meffages 
of  their  divine  Sovereign,  or  doing  aught  for  his 
honor,  it  muft  be  a  pleafure  to  glorified  fpirits  to 
be  fo  employed.  Here  the  good  man  delights  to 
ferve  the  Lord.  Will  this  ceafe  to  be  his  difpofi- 
tion  when  the  remains  of  depravity  mail  be  done 
away  ?  Will  not  this  difpofition  be  increafed  and 
ftrengthened  ?  Oris  there  reafon  to  think  that 
thofe  will  have  no  power  to  ferve  God,  who  are 
freed  from  thefe  fluggifli  bodies  ? 

Of  certain  glorified  fpirits  it  was  declared  to 
the  apoftle,  as  wehavefeen,  that  they  "ferve  God 
day  and  night" — They  have  no  need  of  reft — they 
never  grow  weary.  How  they  ferve  God  without 
the  ufe  of  bodily  organs,  is  to  us  unknown.  But 
it  doth  not  follow  that  they  are  incapable  of  it. 
God  can  give  them  power,  and  teach  them  to  ac- 
complifh  all  his  pleafure. 

That  departed  faints  have  fometimes  been  fent 
down  to  our  world,  to  make  known  God's  will, 
and  deliver  his  meffages,  we  believe  to  be  taught 
in  the  fcriptures — lam  thyfellowfervant^nd  of  thy 
brethren  the  prophets. 

Who  not  of  our  race  could  have  made  fuch  a 
declaration  ?  A  fellowfervant,  is  a  fervant  of  the 
fame  fpecies,  or  rank.  Our  fellows  are  our 
equals  ;  thofe  of  the  fame  clafs  in  creation.  Brutes 
are  creatures  ;  but  we  do  not  conuder  them  as  fcl- 
lowcreatures.  We  might,  however,  with  as  much 
propriety  as  the  angel  could  call  himfelf  John's 


352      Departed  Saints  Fellcwfervants     [Serm.  26. 

fellowfervanty   had  he  belonged  to  another  fpecies, 
or  clafs  of  fervants. 

The  term  prophet,  carries,  in  our  apprehenfion, 
the  fame  thing  in  it — fpeaks  the  heavenly  meffen. 
ger  to  have  been  one  of  our  race.  By  prophets, 
we  underftand  infpired  men.  We  believe  this  to 
be  every  where  its  meaning  in  the  fcriptures.  And 
the  term  brethren — of  thy  brethren  the  prophets,  con- 
firms ourfenfe  of  the  text — I  am  thy  fcl/ozofervant, 
and  of  thy  brethren  the  prophets.  Strange  language, 
if  this  was  one  of  the  angels  who  kept  their  firft 
eftate  ;  one  who  never  dwelt  in  flefh,  nor  inhabit- 
ed a  human  body  !  But  if  this  was  one  of  the  old 
prophets,  Samuel,  Nathan,  Daniel,  or  any  other  of 
thofe  who  had  tabernacled  in  flefh,  and  been  fent 
to  warn  his  brethren,  and  foretell  things  to  come, 
the  language  is  eafy  and  natural.* 

If  we  fearch  the  fcriptures,  we  (hall  fee  that  the 
faints  whofe  bodies  were  in  the  grave,  have  been 
fometimes  thus  ufed  of  God. 

When  Saul  went  to  confult  the  powers  of  dark- 
nefs,  becaufe  the  Lord  did  not  anfwer  him  in  the 
time  of  his  diftrefs,  Samuel,  who  had  died  fome 

*  ~2uv$oi/kos  aov  <yoLP  sl[Ai,  xal  luv  ac^sXtpuv  gov  Icov  Kgotyrflajv. 
Doft.   Doddridge  in  his  notes  on  this  paflage  obferves,  that  it 
may  be  rendered  /  am  thy  felloiu  fervant,  and  the  fellow  fervant, 
tftby  brethren  the  prophets. 

But  the  tranflation  in  the  bible  is  perfectly  literal.  The  fentence 
is  eliptical.  The  elipfis  may  as  well  be  filled  by  r/r,  a<=  by  cwoovXos. 
If  filled  by  the  former,  it  reads  thus  /  am  thy  fellow  fervant,  and 
one  of  thy  brethren  the  prophets.  I  his,  for  the  rea  on  g;ven  above* 
we  conceive  to  be  the  ienle  of  the  paflage.  The  learned. reader  will- 
judge  for  himfelf. 


S*rm.  26.]  with  thofe  on  Earth,  353 

time  before,  was  fent  of  God  to  reprove  that  rebel- 
lious prince,  and  denounce  his  doom. 

Some  indeed  fuppofe  that  the  apparition  was 
hot  Samuel,  but  an  infernal  !  But  the  facred  hif» 
torian  reprefents  it  as  being  Samuel,  and  why 
ihould  we  rejedl;  his  teftimony  ? 

The  forcerefs  had  not  power  by  her  charms,  to 
call  back  the  prophet  from  the  world  of  fpirits. 
But  God  had  power  to  fend  him  on  his  bufinefs  ; 
to  enable  him  to  make  himfelf  vifible,  and  fore- 
tel  the  evils  which  then  hung  over  Saul  and  Ifra- 
el  :  And  from  feveral  considerations  we  think  it 
evident  that  he  did  do  it. 

The  woman  appears  to  have  been  furprized 
when  fhe  faw  Samuel.  To  her,  he  was  an  unex- 
pected vifitor.  By  his  means  fhe  found  out  Saul, 
whom  before  fhe  did  not  know  in  his  difguife. 
— Apoftate  fpirits  if  they  ever  gave  refponfes 
to  thofe  who  confulted  them,  commonly  flat- 
tered them  in  their  crimes,  or  gave  ambiguous 
anfwers  to  their  inquiries  j  but  not  fo  the  ghoft 
which  appeared  on  thisoccaiion.  Mod  pointedly 
did  it  reprove  the  abandoned  prince,  who  was 
adding  iniquity  to  tranfgreflion,  and  hardening 
himfelf  in  the  time  of  trouble  !  And  mod  exprefT- 
ly  did  it  foretel  the  evils  which  were  coming  on 
the  offending  inquirer,  his  family  and  people  ! 
Could  an  apoftate  fpirit  have  done  thefe  things  ? 
Or  would  he  if  he  could  ?  God  hath  fometime* 
ufed  wicked  men  to  foretel  future  events,  and 
compelled  them  to  denounce  his  judgments ;  but 
have  we  any  account  of  his  making  this  ufe  of 
Ww 


354  Departed  Saints,  &c.  [Serm.  26. 

fallen  angels  ?  Of  his  making  known  his  purpofes 
to  them,  and  enabling  them  to  give  the  genuine 
proof  of  true  prophets  ?  It  is  further  obfervable, 
that  part  of  the  meflage  related  to  taking  the  king- 
dom from  Saul,  and  giving  it  to  David — "  The 
Lord  hath  done  to  him  as  he  fpake  by  me,"  is  his 
language.  God  had  foretold  this  by  Samuel  5 
not  by  Satan,  or  a  meffenger  of  Satan. 

There  is  every  reafon  to  believe  that  Samuel 
really  appeared  on  this  occafion — that  God  fent 
him  to  deliver  the  fad  meflage  to  the  impious  reb- 
el, who  inftead  of  humbling  himfelf  in  the  time  of 
his  trouble,  finned  yet  more  againft  the  Lord. 

If  we  attribute  thefe  divine  communications  to 
infernal  agency,  why  not  others  ?  If  once  we  turn 
afide  from  the  literal  fenfe  of  fcripture,  where  (hall 
we  Hop  ?  But  mould  we  doubt  whether  in  this 
inftance,  a  departed  faint  was  fent  down  to  vifit 
earth,  and  tranfa£l  the  bufinefs  of  him  who  is 
Lord  of  all,  other  inftances  may  certainly  be  ad- 
duced— if  not  in  the  Old  Teftament,  yet  beyond  a 
doubt  in  the  New.  But  this  will  be  the  fubjefct 
of  another  difcourfe. 


SERMON    XXVII. 

Departed  Saints  Fellowservants  with  those  yet 
on  Earth, 


Revelation  xxii.  9. 

I  am  thy  felloio  servant,  and  of  thy  brethren  the  prophets. 

THAT  the  faints  do  not  remain  infenfible, 
while  their  bodies  are  in  the  duft,  but  become 
angels,*  fee  and  ferve  God  and  bear  his  meffages, 
and  minifter  to  the  heirs  of  falvation,  hath  been 
argued  from  feveral  confiderations,  in  the  preced- 
ing difcourfe  ;  but  we  chiefly  depend  on  revela- 
tion.    The   text  and  feveral  other  fcriptures,  we 

*  The  term  angel  fignifies  a  mefTenger.  If  glorified  faints  are  ufcd  to 
bear  God's  meffages,  or  Gent  to  do  his  bufinefs,  they  are  made  angels,  in  the 
proper  fenie  of  the  word.  Such  appear  to  have  been  the  angelic  band,  who 
united  in  praifmg  God,  when  the  Lamb  prevailed  to  open  the  book  of  his 
decrees  and  reveal  them  to  the  apoftle — "  And  they  fung  a  new  fong,  faying, 
Thou  art  worthy — for  thou  wail  (lain,  and  haft  redeemed  us  to  God  by  thy 
blood  out  of  every  kindred,  and  tongue,  and  people,  and  nation  ;  and  haft 
made  us  unto  our  God,  kings  and  priefts  :  And  wejltall  reign  on  the  mrtk"* 
Siuely  thfifc  muft  have  been  of  our  race. 

*  Revelation  v.   9,10. 


356     Departed  Saints  Fellowfervants     [Serm.  27. 

conceive  to  be  to  our  purpofe,  and  fufhcient  to  ef- 
tablifh  our  theory,  and  that  the  fame  is  illuftrated 
and  confirmed  by  facred  hiftory,  both  of  the  Old 
and  New  Teftament.  One  inftance  of  a  departed 
faint,  fent  as  a  melfenger  from  heaven  to  earth,  hath 
been  adduced  from  the  Old  Teltament :  We  now 
advert  to  the  New. 

Here  our  proof  is  explicit.  We  can  conceive 
of  no  evafion.  Two  of  our  race  who  had  long 
before  been  removed  from  earth  to  heaven,  were  cer- 
tainly fent  to  vifit  the  Savior,  juft  before  his  fuf- 
ferings — Mofes  and  Elias,  who  attended  him  on 
the  mount,  whither  he  retired  with  three  of  his 
difciples,  and  converfed  with  him  in  their  prefence. 
St.  Luke  hath  defcribed  their  appearance,  and 
told  the  fubjecl;  of  their  converfation— r-';  Who  ap- 
peared, in  glory  and  fpake  of  his  deceafe,  which  he 
fhould  accomplifh  at  Jetufalem."* 

Moses  had  then  been  dead  more  than  fourteen 
centuries.  Elias  had  not  tailed  death,  but  he  had 
been  changed.  That  change  had  palfed  upon 
him  which  will  pafs  on  the  faints  who  (hall  be 
alive  at  Chrift's  coming.  The  change  muft  have 
been  great,  or  he  could  not  have  afcended  to  heav- 
en in  a  chariot  of  fire,  or  lived  above  the  region 
of  air  which  furrounds  this  globe. 

These  two  faints,  feem,  on  this  occafion,  to 
have  been  affimilated  to  each  other — "  They  both 
appeared  in  glory" — were  company  for  each  oth- 
er, and  fent  together  to  teftify  for  Chrift,  before 
chofen  witnefTes.     Our  Savior's   refurrection  was 

*  Luke  ix.   29. 


Serm.  27.]  'with  thofe  on  Earth.  357 

alfo  attended  by  witneffes  who  had  been  for  fome 
time  in  the  world  of  fpirits — {;  And  the  graves 
were  opened,  and  many  bodies  of  the  faints  which 
ilept  arofe,  and  came  out  of  the  graves  after  his 
refurrection,  and  went  into  the  holy  city,  and  ap- 
peared unto  many."* 

But  it  is  only  departed  faints  who  are  employ- 
ed to  bear  God's  meiTages.  There  is  no  intima- 
tion in  fcripture,  that  thofe  who  die  in  their  fins, 
are  afterwards  fent,  or  fuffered  to  go  abroad. 
There  is  reafcn  to  believe,  that  as  the  faints  are 
made  perfect,  at  death,  fo  all  that  bears  an  affinity 
to  goodnefs,  ceafes  at  that  period,  in  the  unrenew- 
ed, and  that  they  put  on  the  complete  image  of 
him  who  is  termed  their  father.  If  this  is  the 
cafe,  they  would  fpread  mifchief  and  mifery,  were 
they  permitted  accefs  to  thofe  who  remain  in  the 
body,  and  liable  to  temptation.  However  this 
might  be,  we  are  afiTured  that  they  are  confin- 
ed in  the  infernal  prifon,  and  will  continue  prifon- 
ers  till  the  great  day. 

This  is  intimated  by  our  Savior,  when  he  warns 
the  finner  to  "  agree  with  his  adverfary  quickly, 
while  in  the  way  with  him — left  he  Ihould  be  call 
into  prifon" — becaufe  Ihould  this  happen  there 
will  be  no  releafe  "  till  he  fhall  pay  the  utmoft 
farthing."  This  fpeaks  the  ftate  of  impenitents, 
to  be  from  the  time  of  their  death,  that  of  prison- 
ers, who  can  neither  break  their  prifon,  or  obtain, 
fo  much  as  a  temporary  releafe,  till  they  (hall  have 
fuffered  all  their  demerits. 

*  Matthew  xxvii.  52,  53. 


358.    Departed  Saints  Fdlowfervants     £Serm.  27, 

The  fame  is  intimated  in  the  parable  of  the  rich 
man  and  Lazarus.  The  rich  finner  is  reprefented 
as  palling,  at  death,  into  a  place  of  torment,  and 
confinement,  and  as  defpairing  of  even  a  moment- 
ary enlargement.  Oiherwife  he  would  not  have 
requested  that  Lazarus  might  be  fent  to  warn  his 
brethren  who  were  then  living  on  earth,  but  rath- 
er that  he  might  have  gone  himfelf.  Him  they 
would  have  known  ;  and  he  could  have  given  them 
a  feeling  defcription  of  the  miferies  which  living 
in  pleafure,  regaidlefs  of  the  one  thing  needful, 
will  draw  after  it.  Many  advantages  might  have 
been  expecled  from  his  perfonal  appearance  to  his 
brethren,  but  he  preferred  no  fuch  petition. 

His  prayer  that  Lazarus  might  be  fent,  was 
probably  intended  to  intimate  that  departed  fpirits 
remember  their  former  (late  on  earth,  and  the  re- 
latives and  acquaintance  whom  they  leave  upon 
it  ;  that  they  retain  a  concern  for  them  ;  that  they 
know  that  good  fpirits  are  ufed  of  God  to  tranfa6l 
matters  relative  to  their  fpiritual  concerns,  and 
that  thofe  who  die  in  their  fins  are  kept  in  con- 
iinement,  and  not  permitted  to  go  forth  ;  no,  not 
to  warn  fellow unners,  whom  they  have  left  behind 
them. 

This  agrees  with  what  is  faid  by  St.  Peter,  re- 
fpecting  the  antediluvians.  He  fpeaks  of  thofe  as 
being  "  fpirits  in  prifon"  in  the  apoflolic  age, 
"  who  were  difobedient,  when  the  long  fufFering  of 
God  waited  with  them  in  the  days  of  Noah." 

It  fariher  appears  that  their  imprifonment  is  a 
ftate  of  darknefs.     "  Caft  ye  the  unprofitable  fer- 


Serm.  27.]  with  thofe  on  Earth,  359 

vant  into  outer  darknefs — to  whom  is  referved  the 
blacknefs  of  darknefs  forever."  This  darknefs  is 
probably  a  contrail  to  the  light  enjoyed  by  glorifi- 
ed faints.  They  are  doubtlefs  let  into  the  purpofes 
of  heaven — to  them  the  myftery  of  divine  provi- 
dence is  opened.  They  fee  and  admire  the  wifdom 
and  goodnefs  of  God,  in  thofe  difpenfations,  which 
while  here,  filled  them  with  wonder.  But  it  feems 
that  the  wicked  are  not  let  into  thefe  things,  but 
driven  away  in  darknefs,  and  left  enveloped  in  it — 
"  None  of  the  wicked  fhall  underftand,  but  the 
wife  fhall  underftand." 

This  may  ferve  to  explain  a  paffage  in  Job, 
which  might  feem  oppofed  to  our  conftru&ion 
of  the  text — "  His  fons  come  to  honor  and  he 
knoweth  it  not ;  and  they  are  brought  low,  but  he 
perceiveth  it  not  of  them."*  If  we  underftand 
this  of  the  wicked,  it  will  harmonize  with  the 
other  fcriptures  which  have  been  adduced.  Though 
fome  underftand  the  words  of  Job,  as  defcriptive 
of  a  man's  ftate  at  the  approach  of  death,  at 
which  period  he  is  often  loft  and  bewildered,  and 
confequently  unaffected  with  any  thing  which 
may  happen  to  his  deareft  connexions,  for  whom, 
in  health,  and  while  poffeflTed  of  reafon,  he  felt 
greatly  interested.  This  conftruclion  is  favored 
by  the  words  which  follow,  in  which  he  is  repre- 
fented  as  ftill  pained  in  body,  as  well  as  mind 
— *«  But  his  flefh  upon  him  (hall  have  pain,  and 
his  foul  within  him  fhall  mourn."f 

*  Job  xiv,   ai,  t  Vid.  Henry  in  locan* 


36a      Departed  Saints  Fellopfervants    £Serm.  27* 

REFLECTIONS. 

If  we  do  not  miftake  the  fcriptures,  our  pious 
departed  friends  may  fometimes  attend  us,  and 
witnefs  the  manner  in  which  we  aft  our  parts. 

Natural  relations  terminate  with  life  ;  but  we 
do  not  believe  that  the  friendfhips  here  contracted 
ceafe  at  death  ;  that  the  remembrance  of  the  kind 
offices  done  to  a  good  man  here  is  then  obliterated  ; 
that  thofe  who  had  been  helpers  of  one  another  in 
this  life  are  forever  loft  to  each  other  when  they 
ceafe  to  be  together  here  ;  or  that  the  endearments 
of  friendfhip  and  reciprocal  affection  are  then  ex- 
tinguifhed  to  revive  no  more. 

Departed  fpirits  mull  retain  a  remembrance 
of  what  they  did  here,  and  of  thofe  who  acted 
with  them.  They  cannot  otherwife  give  account 
of  themfelves  ;  or  witnefs  the  divine  juftice  and  im- 
partiality relative  to  matters  ;vhich  had  been  cotil- 
mon  to  themfelves  and  others.  But  thefe  will  be 
made  manifeft.  All  in  heaven  and  on  earth  will 
fee  and  confefs  the  perfect  rectitude  of  the  divine 
adminiftration. 

Some  fuppofe  that  the  knowledge  of  things  done 
on  earth,  and  regard  for  mortals  would  render  de- 
parted faints  unhappy  ;  that  therefore  they  are 
incredible. 

But  is  not  God  grieved  at  the  obftinacy  of  (in- 
ner s  ?  "  When  God  faw  that  the  wickednefs  of 
man  was  great  in  the  earth — it  repented  the  Lord 
that  he  had  made  man  on  the  earth,  and  it  grieved 
him  at  his  heart."*      Was  he    then  unhappy  ? 

*  Genefis  vi.   5. 


Serm.  27.]  with  thofe  on  Earth,  361 

Departed  faints  may  have  fimilar  fenfations,  what- 
ever may  be  implied  in  them.  The  fame  objec- 
tions may  be  made  to  the  divine  knowledge  of 
mankind,  as  to  that  of  the  faints — We  do  not  take 
it  on  us  to  explain  either.  The  fame  may  alfo  be 
objected  to  fuppofing  that  the  faints  will  be  made 
acquainted  with  the  decifions  of  the  Judge  at  the 
great  day — that  they  will  then  fee  any  who  were 
dear  to  them  here,  fent  away  with  the  workers  of 
iniquity. 

If  the  manifeft  rectitude,  and  moral  neceflity  of 
the  divine  decifions,  will  then  fatisfy  the  right- 
eous, and  their  greater  love  to  God  reconcile  them 
to  the  execution  of  his  judgments  on  all  the  im- 
penitent, why  not  as  foon  as  they  fliall  have  put 
off  the  remains  of  depravity,  and  become  "  the 
fpirits  of  the  juft  made  perfecl;  ?" 

Those  in  glory  are  doubtlefs  acquainted  with 
the  moral  ftate  of  the  world — "  There  is  joy  in 
heaven  over  one  {inner  that  repenteth."* 

That  the  powers  of  light  and  darknefs  take  part 
in  the  concerns  of  mankind,  and  intereft  themfelves 
in  their  affairs,  and  that  they  conflict  with  each 
other  on  their  account,  we  are  taught  in  revela- 
tion.f 

Our  departed  friends  who  have  known  and  loved 
its  here,  may  be  among  the  invilible  witneffes  of  our 
conduct,  and  among  our  invifible  helpers.  They 
may  rejoice,  if  we  aft  well  our  parts,  or  Weep  if  we 
are  numbered  among  finners,  or  carelefs  negle&ers 
of  the  grace  of  life. 

*  Luke  xv    7 — 10.  +  Daniel  x.  13.     Juis  3. 

X  x 


362      Departed  Saints  Fellaufervants     [Serm.  2fs 

Perhaps  the  pious  parent  who  hath  died  in  the 
Lord,  may  regard  the  little  orphan  which  he  hath 
left  behind.  Experienced  in  the  troubles  and  dif- 
ficulties, fnares  and  temptations  of  this  life,  he 
may  watch  over  it,  and  in  ways  to  us  unknown, 
"  do  it  good  and  not  evil  all  the  days  of  its  life." 
Little  ones  are  not  deflitute  of  invifible  keepers — 
"  Their  angels  do  always  behold  the  face  of  my 
Father  which  is  in  heaven.* 

Some  are  early  called  out  of  life  ;  make  but  a 
tranfient  vifit  to  this  fcene  of  forrow,  and  juft  tafte 
the  bitter  cup  of  afflidlion.  But  though  fhort  their 
flay,  they  may  yet  begin  to  form  fome  dear  con- 
nexions— connexions  which  might  perhaps,  have 
been  enfnaring;  for  more  fet  bad,  than  good  ex- 
amples before  the  little  flrangers  committed  to 
their  care.  Thefe,  taken  from  the  evils  to  come, 
may  be  friends  to  thofe  who  had  appeared  to  be- 
friend their  helplefs  ftate  in  this  ftrange  land — 
may  watch  for  their  good,  and  rejoice  if  they  fee 
them  minding  the  things  which  belong  to  their 
peace,  and  by  a  wife  improvement  of  more  talents 
than  had  been  committed  to  themfelves,  prepar- 
ing for  greater  joys  and  honors  in  the  kingdom  of 
God. 

Those  who  had  fuftained  a  {till  nearer  relation 
— who  had  been  "  one  flefh,"  may  bear  like  re- 
gard to  thofe  "  with  whom  they  had  taken  fweet 
counfel  and  walked  to  the  houfe  of  God  in  com- 
pany"— and  may  be  the  firft  to  welcome  their  ar- 
rival at  the  world  of  joy. 

*  Matthew  xviii.  10 


Serm.  27.]  with  thofe  en  Earth.  363 

The  Romifti  church  have  abufed  the  doclrine 
which  we  conceive  to  be  contained  in  the  text,  by 
decreeing  adoration  to  departed  faints.  Others 
have  gone  into  the  oppofite  extreme,  denying  that 
they  know  ought  of  terreflrial  matters,  or  have  any 
concern  in  them.  Adoration  belongs  exclufively 
to  God.  It  belongs  neither  to  glorified  faints,  nor 
to  angels  of  light,  though  the  latter  "  are  all  fent 
forth  to  minifler  to  the  heirs  of  falvation."*  "  Thou 
(halt  worfhip  the  Lord  thy  God,  and  him  only  (halt 
thou  ferve. 

The  righteous  are  not  fufFered  to  continue  here 
by  reafon  of  death.  Their  removal  is  one  of  our 
fevered  trials.  Our  fubjeel;  miniflers  fupportand 
comfort  under  it.  When  we  reflect  upon  it,  we 
feem  to  hear  them  calling  to  us  from  behind  the 
fcene,  with  "  Weep  not  for  us — we  are  not  dead. 
Our  bodies  deep,  but  our  fpirits  wake— Death  is 
not  the  period  of  our  exiftence.  It  is  only  our  re- 
moval— our  birth  day  into  the  world  of  glory. — 
We  are  joined  "  to  the  fpirits  of  the  juft  made  per- 
fect"— enjoy  the  fociety  and  that  of  the  angels  of 
God — behold  the  face  of  our  heavenly  Father,  and 
of  the  divine  Redeemer.  We  rejoice  to  fee  you 
"  followers  of  thofe  who  through  faith  and  pa- 
tience inherit  the  promifes" — are  ready  to  help 
you  in  your  work,  and  to  fhout  God's  praifes,  and 
unite  in  fongs  of  triumph,  mould  you  come  off 
conquerors,  and  rife  from  your  humble  flate  of 
forrows,  fufferings  and  temptations,  to  be  our  com- 
panions in  glory." 

*  Hebrews  i.  ii. 


364     Departed  Saints  FcUowfcrvanli     [Serm.  27. 

These  are  confoling  and  animating  views.  They 
tend  to  excite  a  divine  ambition  in  working  out 
our  falvation. 

We  are  yet  doomed  "  to  bear  the  heat  and  bur. 
den  of  the  day."  But  we  are  not  alone — not  un- 
obferved.  God,  angels,  and  the  good,  who  were 
lately  "  our  companions  in  tribulation,"  wit- 
ness the  part  we  acl.  We  would  not  difhonor  our- 
felves in  their  view,  and  fink  ourfelves  in  their  ef. 
timation.  If  they  are  ready  to  help  our  infirmi- 
ty, we  would  not  render  their  heavenly  aid  of  no 
avail,  or  cut  ourfelves  off  from  enjoying  their  fo- 
ciety. 

Consider  fome  dear  departed  child  of  God  thus 
interefted  in  your  concerns,  and  you  will  find  it'a 
fpur  to  duty,  and  an  incentive  to  labor  and  not  faint 
in  the  work  afligned  you,  preparatory  to  your  join- 
ing the  church  of  the  firft  born  above.  Think 
now  that  the  godly  ones  who  loved  you  here,  and 
labored  to  animate  you  in  the  fervice  of  God — or 
thofe  who  lately  looked  to  you  for  counfel  and 
guidance,  having  made  their  way  to  glory,  are  wait- 
ing your  arrival,  and  longing  to  hail  your  entrance 
into  the  kingdom,  and  by  ail  the  ftrength  of  your 
]ove  to  them,  now  freed  from  the  imperfections  of 
their  earthly  refidcnce,  and  made  glorious  and 
heavenly,  you  will  find  yourfelf  drawn  on  toward 
that  Hate  of  bleffednefs,  in  which  you  hope  again 
to  rejoice  with  thofe  whofe  diftrefifes  you  witncflf- 
ed  here — yea  whofe  dying  agonies,  may  have  chill- 
ed your  frame  and  filled  you  with  anguifli  unut- 
terable ! 


Serm.  27.]  with  tkofe  on  Earth.  365 

To  meet  them  again,  and  find  yourfelf  and 
them,  forever  removed  from  the  fear  of  evil,  either 
natural  or  moral — forever  fecure  the  divine  friend- 
fhip — forever  happy  and  glorious  in  the  enjoy- 
ment of  God,  "  the  former  things  being  all  pafled 
away,  and  all  tears  forever  wiped  from  your  eyes  \" 
There  to  recount  with  thofebleffed  fpirits,  the  trav- 
els and  trials  of  this  life,  and  look  back,  perhaps, 
on  many  hairbreadth  efcapes  from  eternal  death? 
There,  to  dwell  on  the  wonders  of  divine  love  and 
mercy  exercifed  towards  you,  and  often  in  things 
which  you  once  thought  to  be  againft  you  !  Who 
would  not  willingly  fuffer  many  deaths  to  enjoy 
thefe  things  ? 

Such  confiderations  are  animating  in  duty,  and 
fupporting  in  times  of  trial.  If  realized,  we  mail 
adopt  the  language  of  the  fuffering  apoftle — 
"  None  of  thefe  things  move  me,  neither  do  I 
count  my  life  dear  to  myfelf,  that  I  may  finifh  my 
courfe  with  joy" — and  fhare  fuch  bleffed  focie- 
ty — fuch  inconceivable  felicity  and  glory  in  my 
Father's  houfe  above,  in  which  are  many  man- 
fions  ! 


SERMON    XXVIII. 

The  Danger  of  Deviating  from  Divine  Insti- 
tutions. 


Cglossians  ii.  8. 

Beware  lest  any  man  spoil  you  through  philosophy  and  vain 
deceit,  after  the  tradition  of  men,  after  the  rudiments  of 
tlu  world,  and  not  after  Christ. 

St.  PAUL  was  the  apoftle  of  the  Gentiles.  The 
care  of  the  churches  gathered  among  them  devolv- 
ed particularly  on  him.  At  the  writing  of  this 
epiflle  he  had  no  perfonal  acquaintance  with  the 
church  to  which  it  is  addreffed.*  Epaphras,  a 
bifhop  of  the  Coloffians,  then  his  fellow  prifoner 
at  Rome,  had  made  him  acquainted  with  their 
ftate,  and  the  danger  they  were  in  from  falfe  teach- 
ers, who,  during  the  abfence  of  their  minifter,  la- 
bored to  turn  them  from  the  fimplicity  of  the  gof- 
pel ;  and  this  letter  was  written,  through  divine 
influence,  to  guard  them  againft  thofe  deceivers, 
and  perfuade  them  to  abide  in  Chrift. 

*  Vcrfe  i . 


"Serm.  28.]     The  Danger  of  Deviating,  (Be,     367 

To  this  end  he  counfelled  them  to  keep  to  the 
divine  directions,  carefully  avoiding  every  altera- 
tion, or  addition,  which  might  be  urged  upon 
them  by  uninfpircd  men,  though  they  might  come 
with  a  fhew  of  wifdom  and  humility,  and  profef- 
fion  of  regard  to  the  honor  of  God  and  happinefs 
of  man. 

Many  of  the  mod  fuccefsful  attacks  on  God's 
earthly  kingdom  have  been  made  in  this  way.  O. 
pen  rebellion  againft  God,  is  found  chiefly  on  thofc 
who  have  no  faith  in  him ;  who  are  therefore  de- 
void of  his  fear.  Others  are  tempted  moftly  to 
other  fins,  and  induced  to  make  indirect  oppofi- 
tion  to  the  divine  government,  from  them,  the 
tempter  hides  the  truth,  and  leads  them  into  er- 
ror, and  thus  caufes  them  to  pull  down  the  caufe 
which  they  aim  to  build  up,  and  fight  againft  God 
with  a  view  to  ferve  him. 

So  much  of  God  appears  in  his  works,  that  com- 
paratively few  can  be  made  to  doubt  his  exift- 
ence,  or  his  providential  government.  Hence  few- 
are  prevailed  with  to  renounce  his  fear  and  rife  di- 
rectly againft  him;  but  many  are  deceived,  and 
confequently  engaged  to  act  with  his  enemies. 

Here  a  common  fource  of  feduction  hath  been 
fuggefting  improvements  on  divine  inftitutions — 
that  this  and  that,  which  God  hath  not  ordered, 
would  help  his  caufe  and  promote  his  intereft. 
Sometimes  the  improvements  are  attempted  under 
pretence  of  divine  order,  and  urged  with  his  au- 
thority ;  but  this  veil  is  not  always  fpread  over 
endeavors  to  change  his  inftilutes.     They  are  often 


368  The  Danger  of  Deviating         [Serm.  2$. 

urged  as  means  adapted  to  help  his  caufe,  without 
pretence  to  divine  order  requiring  the  ufe  of  them. 
Much,  it  is  alledgcd,  is  left  to  human  difcretion. 
This  taken  for  granted,  the  reft  is  eafy.  It  is  only 
to  fay  thefe  meafures  are  wife  and  good,  calculat- 
ed to  help  on  the  caufe  of  God,  and  whoever  de- 
nies it,  is  confidered  as  fighting  againft  God. 

Thus  men  are  led  away  from  the  divine  inftitu- 
tions  to  thofe  of  human  invention.  Human  wif- 
dom  is  exalted  above  divine;  and  all  with  a  view 
to  glorify  God  ! 

Thus  was  the  tempter  laboring,  through  the  in^ 
ftrumentality  of  his  agents,  to  feduce  the  Colof- 
fians,  when  this  epiftle  was  written,  and  it  is  chief- 
ly intended  to  counteract:  their  influence,  and  pre- 
vent that  church  from  being  moved  away  from  the 
hope  of  the  gofpel,  which  they  had  received. 

In  difcuffing  the  fubject,  We  fhali  firft,  glance  at 
the  meafures  ufed  by  thofe  deceivers — then  confider 
the  fuccefs  which  hath  attended  this  mode  of  fighting 
againjl  God,  and  f educing  mankind,  adding  a  few  ob- 
fervations  on  the  influence  of  tradition  and  the  rudi- 
ments and  cvjloms  of  the  world. 

The  Coloflian  feducers  appear  to  have  been  of 
two  kinds — Jewifh  and  Gentile.  The  former 
feem  not  to  have  differed  from  thofe  at  Rome, 
Corinth,  Galatia,  and  thofe  in  Judea.  They  were, 
jewifh  Chriftians,  who  were  fo  attached  to  the  Mo- 
faic  ritual,  that  they  wifhed  to  continue  it,  and 
graft  Chriftianity  upon  it,  rendering  the  religion 
of  Chrift  only  an  appendage  to  that  of  Mofes. 
They  infilled  that  the  ceremonial  law  remained  ire 


S*rm.  28.]         from  Divine  Injlitutionu  369 

force — infilled    efpecially   on   the    obfervance  of 
circumcifion ;   and  probably  on  the  traditions   fo 
highly  valued  by  the  Pharifees.     But  the  apoftle 
affuied  this  Gentile  Church,  that  they  were  com- 
plete "  in  Chrift,"  and  needed  nothing  of  this  kind 
to  recommend  them  to  God,  or  to  fecure  his  fa- 
vor— that  "  Chrift  had  blotted  out  the  hand  writ- 
ing of  ordinances,  and  taken  it  away,  nailing  it  to 
his  crofs" — that  the  ceremonial  law,  being  only 
"  a  Ihadow  of  good  things  to  come,"  was  fulfilled 
in  Chrift,  and  no  longer  obligatory  ;  and  warned 
them  to  ftand  faft  in  their   Chriftian  liberty,  and 
fufferno  man  to  judge  them  refpe&ing  fuch  things, 
Or  impofe  fuch  burdens  upon  them. 

The  Gentile  feducers  were  converts  from  Pa- 
ganifm,  and  no  lefs  eager  to  introduce  the  tenets 
and  rites  of  their  fuperftition.  One  of  the  errors, 
which,  from  the  particular  mention  made  of  it, 
they  feem  to  have  urged,  was  the  worfhipping  of 
angels.  "  Let  no  man  beguile  you  of  your  re- 
ward, in  a  voluntary  humility  and  worfhipping 
of  angels,  intruding  into  thofe  things  which  he 
hath  not  feen,  vainly  puffed  up  by  his  fleihly 
mind."* 

Mankind  feem,  at  a  pretty  early  period,  gener- 
ally to  have  given  into  the  idea  of  fo  vaft  a  dis- 
tance between  God  and  man,  that  man  is  unwor- 
thy to  come  into  his  prefence,  and  can  approach 
him  acceptably  only  through  a  mediator.  But 
juft  views  of  a  mediator  were  never  communicated 
to  the  fcattered  branches  of  our  race,  or  foon  loft 

*Vetfea». 


370         The  Danger  of  Deviating         [Serm.  2$. 

from  among  them.  Mod  of  the  heathens  offered 
religious  homage  to  departed  heroes  ;  or  to  thofe 
who  had  been  revered  while  inhabitants  of  earth. 
To  them  were  their  prayers  addreffed,  that  they 
might  bear  them  to  the  God  of  nature,  and  by 
their  influence  rendcF  him  propitious. 

Here  was  the  appearance  of  humility — So  fen- 
fible  of  their  unworthinefs  that  they  dared  not  ap- 
proach God  in  their  own  names,  or  prefent  their 
own  petitions— others  who  had  ceafed  to  fin,  and 
been  admitted  to  the  divine  prefence,  muff  inter- 
cede for  them.  But  this  was  "  a  voluntary  hu- 
mility"— not  ordered  of  God — a  mere  matter  of 
human  invention. 

A  mediator  is  indeed  neceifary  for  man  fince 
the  fall ;  but  man  is  not  left  to  choofe  his  mediat- 
or. One  every  way  fuitable  is  provided,  through 
whom  we  may  have  accefs  to  God.  "  There  is 
one  God,  and  one  Mediator  between  God  and  men, 
the  man  Chrift  Jefus." 

The  apoftle  further  obferves,  that  thofe  who  di- 
rected them  to  worfhip  angels,  arrogated  a  knowl- 
edge of  matters  not  revealed.  God  hath  given  no 
intimation  of  fuch  ufe  to  be  made  of  angels,  but 
ordered  man  to  approach  him  in  the  name  of 
Chrift.  Thofe  who  go  to  God  in  other  ways,  or 
depending  on  other  interceflbrs,  are  faid  "  not  to 
hold  the  head."*  "  The  head  of  every  man  is 
Chrift.t  Such  people  will  lofe  their  reward. 
<J  Let  no  man  beguile  you  of  your  reward,  in  a 
voluntary  humility  and  worfhipping  of  angels" — 

*  V«rf»  19.  f  1  Corinthians  xi.  3. 


Serm.  28.]         from  Divine  In/litulions,  371 

The  rewards  of  grace  are  pro  mi  fed  to  obedience  ; 
but  not  to  "  willal  worfhip,  or  voluntary  humili- 
ty."    The  utmoft  thefe  can  hope  is  forgivenefs 

When  Paul  allured  the  Coloflians  that  they  were 
"  complete  in  Chrift,"  he  had  reference  to  the  er- 
rors of  all  the  deceivers  who  were  laboring  to  fe- 
duce  them.  Gentile  philofophy  is  as  ufclefs  to 
the  Chriftian,  as  Jewifli  rites.  Chrili  hath  the 
fulnefs  of  the  Godhead  dwelling  in  him.  We 
have  only  to  rely  on  divine  mercy,  through  faith 
in  him,  and  we  fhall  not  be  alhamed. 

Such  we  conceive  to  be  the  fum  of  the  instruc- 
tions and  warnings  here  given  to  the  Coloflians. 
They  were  only  to  keep  to  the  divine  directions,  and 
feek  falvation  agreeably  thereto,  regardlefs  of  the 
traditions  of  men  and  rudiments  of  the  world. 

All  error  is  deviation  from  divine  rule.  To 
this  men  are  tempted  with  a  view  to  honor  God. 
This  is  a  fruitful  fource  of  error.  And  when  er- 
ror is  once  generated,  it  is  often  difFufed  and  per- 
petuated by  tradition,  cuflom,  and  the  rudiments  of 
the  world. 

We  proceed  to  confider  thefuccefs  which  hath  at- 
tended this  mode  of  fighting  againfl  God — that  is,  fug. 
gejling  improvements  on  divine  inflitutions  and  ap- 
pointments. 

The  firft  attempt  to  feduce  our  race  feems  to 
have  been  of  this  kind.  "  The  woman  being  de- 
ceived was  in  the  tranfgreffion."  Made  upright, 
{he  could  not  have  been  perfuaded  to  difobey  God, 
unlefs  fhe  was  led  to  believe  that  fhe  might,  fome 
how,  honor  God  in  confequence  of  that  difobedi- 


37*  The  Danger  of  Deviating        [Serm.  2$. 

ence.  But  how  ? — "  In  the  day  ye  eat  thereof, 
then  your  eyes  fhall  be  opened ;  and  ye  fhall  be  as 
gods,  knowing  good  and  evil" — Then  fhe  could 
honor  God  better  than  while  deftitute  of  knowl- 
edge which  would  liken  her  to  fuperior  intelligen- 
cies.  "  And  when  the  woman  faw  that  the  tree 
was  good  for  food,  and  that  it  was  pleafant  to  the 
eyes,  and  a  tree  to  be  dejired  to  make  one  wife,  (he 
took  of  the  fruit  thereof  and  did  eat."  Thus  fome 
fuppofe  the  tempter  to  have  prevailed  againft  her. 

It  may  be  thought  ftrange  that  fhe  mould  ex- 
pect good  to  rife  out  of  evil.  Her  defcendants 
have  often  entertained  fuch  expectations ;  but 
they  are  depraved,  and  their  minds  are  darkened. 

Whether  this  was  the  fophifm  by  which  Sa- 
tan's victory  was  obtained,  we  prefume  not  to  de« 
termine.  It  is  however  certain  that  he  prevailed 
by  deception  ;  by  perfuading  our  common  moth- 
er that  advantage  would  accrue  from  ceafing  to  fol- 
low the  divine  directions. 

Cain,  her  eldeft  fon,  fell  into  a  fin  of  the  fame 
kind  ;  was  induced  to  change  divine  institutions. 
"  Cain  brought  the  fruit  of  the  ground  an  offering 
unto  the  Lord,"  inftead  of  the  firfllings  of  the 
flock.  The  fruit  of  the  ground  did  not  typify  the 
facrifice  of  Chrilt,  and  had  not  been  ordered  of 
God.  It  was  a  mode  of  honoring  him  of  Cain's 
deviling.  He  thought  to  improve  on  divine  ap- 
pointments ;  or  dared  to  change  them  to  fuit  his 
circumftances.  "  Cain  was  a  tiller  of  the  ground." 
The  fruits  of  the  ground  were  the  product  of  his 
own  labors — «■  Of  fuch  as  he  had,  he  would  bring 


Serm.  28.]         from  Divine  Injlitutions.  373 

Bis  offering.  What  advantage  would  accrue  from 
changing  with  his  brother  to  procure  what  God 
had  required  ?  God  needed  nothing  and  could 
receive  nothing  from  his  creatures." 

Abel  believed  himfelf  under  obligation  to  con- 
form to  the  divine  order,  and  in  that  way  to  feek 
the  divine  favor.  Cain  had  not  this  faith.  He 
was  confident  that  another  way  would  do  as  well ; 
and  followed  the  dictates  of  his  own  fancied  wif- 
dom.*  Therefore  their  different  reception.  Had 
Cain  been  equally  obedient  with  Abel  no  differ, 
ence  would  have  been  made.  Cain  is  appealed  to, 
to  judge  of  this  matter  for  himfelf — "  If  thou  doft 
well,  fhalt  thou  not  be  accepted  V* 

To  do  well,  is  to  regulate  principle  and  practice 
by  the  divine  order ;  in  both  thefe  Cain  was  defi- 
cient. They  are  commonly  united.  Error  in 
principle  occafions  error  in  practice. 

Not  many  ages  after  the  deluge  idolatry  was 
introduced  into  the  world,  and  corrupted  and 
fpoiled  the  worfhip  of  God.  This  feems  to  have 
been,  at  firft,  a  defign  to  improve  on  the  homage 
which  was  paid  to  the  true  God. 

Adoration  offered  to  other  than  God,  is  idola- 
try. This  is  of  two  kinds — that  offered  to  angels, 
and  departed  fpirits,  and  that  offered  to  the  heavenly 

*  Thefe  are  not  mere  conjectures — they  are  intimated  by  St.  Jude,  when  he 
declares  the  fchifmatics  of  his  day  "  have  gone  in  the  way  of  Cain  and  Core." 
Core,  or  Korah,  certainly  attempted  to  change  a  divine  order  by  which  the 
fun&ions  of  the  priefthood  were  appropriated  to  the  family  of  Aaron.  And 
the  fchifmatics,  who  were  contemporary  with  the  apoftle,  fet  themfelves  up 
for  teachers  in  the  church  without  a  regular,  or  fupernal  call  to  the  miniftry. 
Thefe  went  in  the  way  of  Cain.  His  fin  muft  therefore  have  been  a  departure 
from  divine  inltitutions. 


374         The  Danger  oj  Deviating  [Serm.  28. 

bodies  and  to  images.  The  former  is  faid  to  have 
been  originally  defigned  to  engage  thofe  to  whom 
it  was  addreffed  to  act  the  part  of  mediators  with 
God.  The  heavenly  bodies  were  adored  as  the 
fuppofed  residences  of  Deity.  Image  worihip  was 
intended  to  help  devotion.  It  was  thought  that 
vifible  reprefentations  would  ferve  to  imprefs  a 
reverence  for  the  objects  of  worfhip  on  the  mind, 
and  folemnize  the  heart.  With  this  view,  images 
and  paintings  were  introduced  into  temples  and 
places  of  worihip.  They  appeared  to  have  effect. 
The  worfhippers  feemed  more  devout.  A  happy 
difcovery,  which  had  not  occurred  to  Omnif- 
cience  ! 

To  increafe  trie  good  effects,  further  improve- 
ments were  fuggefted.  Images  were  made  of  the 
precious  metals,  and  enriched  with  gems  and  coll, 
ly  attire,  and  art  was  exhaufted  toembellifh  them. 
They  were  alfo  confecrated  with  magnificent  and 
folemn  rites.  After  confecration,  the  celeftials  to 
whom  they  dedicated,  were  fuppofed  to  defcend 
and  dwell  in  them,  and  thus  to  be  prefent  with 
their  worfhippers,  to  hear  their  prayers,  witnefs 
their  gratitude,  and  fmell  a  fweet  favor  in  their 
facrifices.  And  as  temples  were  built,  and  images 
confecrated  chiefly  to  inferior  deities,  who  were 
worfhipped  as  mediators,  the  homage  which  was 
paid  to  them  was  fuited  to  the  conceptions  which 
the  worfhippers  entertained  of  the  objects  of  their 
worihip  ;  and  being  moftly  taken  from  among 
men,  the  offerings  were  adapted  to  the  characters 
which  they  had  refpe£lively   fuftamed  while  reft- 


Serm.  28.3         from  Divine  Injlitutions.  375 

dent  in  the  body.  Hence  the  homage  paid  to  Baal, 
Moloch,  Mars,  Bacchus,  Venus  and  others.  Thus 
every  abomination  was  fanclioned,  and  made  an 
object  of  religion  ! 

The  ufe  of  images  was  common  among  the 
Eaflerns  at  an  early  period,  and  communicated  to 
the  Hebrews,  who  were  converfant  with  them,  be- 
fore their  fettlement  in  Canaan.  In  Egypt,  or  cer- 
tainly in  the  wildernefs  it  was  found  among  them. 
They  were  particularly  guilty  of  this  fin  while  Mo- 
fes  was  on  the  mount  with  God.  And  the  ufe  which 
they  then  made  of  images  was  the  fame  which  hath 
been  mentioned.  As  foon  as  the  golden  calf  was 
finifhed,  Aaron,  who  had  entered  into  their  views, 
made  proclamation — "  Tomorrow  is  the  feafl  of 
the  Lord — [of  Jehovah. "~\  Mofes,  who  had  great- 
ly helped  them  in  the  worfhip  and  fervice  of  God, 
was  gone,  and  the  idol  was  intended  to  fupply  his 
place  ;  to  help  their  devotion,  and  excite  them  to 
honor  the  true  God  !  "  Up  make  us  Gods — for 
this  Mofes — we  wot  not  what  is  become  of  him." 

The  idolatrous  worfhip  of  the  Romanifls  in 
later  ages  is  of  the  fame  kind.  Their  churches 
abound  with  rich  images,  and  are  adorned  with 
exquifite  paintings  ;  the  likenefs  of  Chrifl  agoniz- 
ing on  the  crofs,  and  other  affecting  reprefenta- 
tions,  defigned  to  imprefs  religious  fubjectson  the 
heart  and  excite  devotion.  Such  is  the  ufe  which 
they  profefs  to  make  of  them.  And  they  feem  not 
devoid  of  effecT;.  Protectants  who  have  attended 
their  worfhip,  have  obferved  greater  appearances 
of  fervor,  and  greater  movings  of  the  paffions, 


376  The  Danger  of  Deviating        [Sfrm.  28. 

than  are  ufual  in  the  religious  affemblies  of  other 
denominations  of  Chriftians.  And  their  adoration 
of  angels  and  departed  faints,  is  only  as  of  mediators 
and  interceffors,  who  may  prefent  their  prayers, 
and  obtain  favor  for  them — the  very  idolatry  of 
paganifm. 

In  thefe  things  there  is  a  {hew  of  wifdom  and 
humility — wifdom  to  devife  means  to  imprefs  a 
fenfe  of  religion,  and  humility  to  draw  nigh  to 
God  by  the  intervention  of  thofe  more  worthy 
than  themfelves  ;  and  the  means  feem  not  defti- 
tute  of  influence  ;  they  produce  warm  zeal,  and  all 
the  fervor  of  devotion ;  yea,  all  thofe  feelings  and 
emotions  which  are  thought  by  fome  to  conftitutc 
the  effence  of  religion. 

And  why  is  not  all  this  right  ?  Why  are  not 
thefe  ways  of  honoring  God  and  exciting  devotion 
commendable,  when  they  render  the  worfhipper 
thus  fervent  in  fpirit  to  ferve  the  Lord  ? 

The  reafonis  obvious — they  are  not  required — 
yea,  they  are  forbidden  of  the  divine  Sovereign. 
".  Thou  fhalt  worfhip  the  Lord  thy  God,  and  him 
only  fhalt  thou  ferve.  Thou  fhalt  not  make  unto 
thee  any  graven  image,  or  any  likenefs  of  any  thing 
that  is  in  heaven  above,  or  in  the  earth  beneath, 
or  that  is  in  the  waters  under  the  earth — I  the 
Lord  thy  God  am  a  jealous  God." — 

Pretending  to  honor  God  by  direct  difobedi- 
ence  is  peculiarly  affrontive.  Such  worfhippers 
«'  provoke  him  to  his  face.  Their  offerings  his 
foul  hateth.  They  are  a  fmoke  in  his  nofe.  and  a 
fire  that  burnetii  all  the  day."     Every  thing  of 


Serm.  28.]         from,  Divine  Injlilutions.  377 

this  nature,  whatever  may  be  its  defign,  is  rebel- 
lion againft  God.  Againft  no  other  fin  hath  he 
manifefted  greater  indignation. 

No  inftance  can  be  adduced  of  fuch  homage  be- 
ing accepted,  or  of  good  refulting  from  fuch  wor- 
fhip. Yea,  it  hath  commonly  been  followed  with 
the  fevereft  marks  of  the  divine  refentment.  Wit- 
nefs  the  evils  which  came  upon  Ifrael  when  they 
made  the  golden  calf,  to  help  their  devotions. 
Witnefs  thofe  which  fell  on  the  family  and  king- 
dom of  Jeroboam,  when  he  forfook  the  appointed 
worfhip  of  God,  and  the  miniftry  of  the  Levites 
whom  God  had  appointed  to  wait  at  the  altar.  Jero- 
boam did  not  introduce  the  worfhip  of  Baal,  or  the 
other  heathen  gods.  This  was  done  afterwards  by 
the  influence  of  Jezebel.  He  only  appointed  other 
places  of  worfhip,  befide  that  which  God  had  chof- 
en,  and  confecrated  others  to  minifter  who  had 
not  the  attachments  of  the  Levites  to  the  houfe  of 
David  and  city  of  Zion,  and  made  images  to  help 
the  devotion  of  his  people  ;  and  lo  !  his  family 
perifh ;  a  brand  of  infamy  is  fet  on  his  name  ;  and 
becaufe  his  people  walk  in  his  ways,  they  are  fi- 
nally "  broken  and  ceafe  to  be  a  people  !" 

The  divine  refentment  of  attempts  to  change 
the  ordinances  of  God,  or  make  innovations  in  his 
worfhip  even  where  they  feem  to  have  been  dom 
out  of  concern/or  his  honor,  is  left  on  record  in  his 
word.  Saul  once  offered  facrifice.  The  neceffi- 
ty  of  his  affairs  feemed  to  require  it.  He  profeff- 
cd  to  have  done  it  with  reluftance,  but  to  have 
thought  it  his  duty — "  I  faid  the  Philiflines  will 
Z  z 


378         The  Danger  of  Deviating         [Serm.  2$, 

come  down  upon  me.and  I  have  not  made  (applica- 
tion unto  the  Lord  :  I  forced  myfelf  therefore,  and 
offered  a  burnt  offering."  But  Saul  was  not  of  the 
family  of  Aaron,  to  whom  the  right  of  facrificing 
iblely  appertained  by  divine  appointment.  Hence 
inftead  of  conciliating  the  divine  favor,  his  officious 
zeal  offended  heaven — for  that  afifc  of  difobedi- 
ence  he  was  threatened  with  depofition  ;  and  a 
repetition  of  attempting  to  improve  on  divine  or- 
ders, in  fparing  the  beft  cattle  of  Amelek  to  facri- 
fice  unto  the  Lord,  confirmed  the  fentence,*  placed 
another  on  the  throne,  and  led  to  the  ruin  of  the 
rebellious  prince.  Uzzah  only  put  forth  his 
hand  to  fleady  the  trembling  ark,  and  was  ftruck 
dead  for  his  rafhnefs,  befide  the  ark  of  God.f 

Some  fpoiled  through  philofcphy  and  vain  deceit, 
have  made  changes  in  the  divine  inflitutions,  and 
attempted  improvements  upon  them,  fince  the 
commencement  of  the  gofpel  day.  This  hath 
been  a  leading  trait  of  character  in  the  chiefs  of 
the  Romifh  church.  Many  of  the  heads  of  that 
communion  have  iignalized  themfelves  in  this  way. 
And  fome  of  their  alterations  have  operated  to  im- 
prefs  what  was  thought  to  be  religion,  as  hath  been 
obferved. 

Another,  way  in  which  they  have  manrfefled 
the  fame  difpofition  hath  been  the  multiplying  of 
holydays.  Under  various  pretences,  nearly  half 
the  days  in  the  year  have  been  confec rated  to  re- 
ligion, by  order  of  thofe  gods  on  earth.  Some 
real,  and  many  fictitious  faints,  have  days  confe- 
crated  to  their  memory. 

*  i  Samuel  x;ii,  12 — 14. — xv.  15 — 23.  +  2  Samuel  vi.   6,  7. 


Serm.  28.3         from  Divine  Injlitutions,         379 

Here  is  a  great  fhew  of  wifdom,  and  zeal  for 
God,  and  his  caufe  in  the  world  ;  calling  men  fo 
often  from  their  temporal  concerns  to  attend  to  the 
duties  of  religion  !  Who  can  do  other  than  ap- 
prove it  ?  Doubtlefs  many  have  been  deceived  by 
appearances,  and  considered  thofe  as  wife  and  good 
who  have  done  thefe  things.  But  this  is  far  from 
being  their  character.  Thefe  have  been  the  do- 
ings of  "  Antichrift,  the  Man  of  fin — the  Son  of 
perdition !  Becaufe  of  thefe  things  cometh  the 
wrath  of  God,  on  the  children  of  difobedience  !" 
All  thefe  fpecious  meafures  are  no  better  than 
Saul's  facrificing,  Uzzah's  Steadying  the  ark,  and 
the  ufe  of  images  in  divine  worfhip  !  They  are 
oppofition  to  the  orders  of  the  Molt  High,  and  re- 
bellion againft  him. 

"  Six  days  ftialt  thou  labor  and  do  all  thy  work, 
but  the  feventh  day  is  the  fabbath  of  the  Lord  thy 
God  ;  in  it  thou  (halt  not  do  any  work" — Who- 
ever takes  it  on  himfelf  to  alter  this  appointment, 
"  thinks  to  change  times  and  laws  ;"  which  was 
foretold  of  him  who  Jhould  "  fpeak  great  words 
againft  the  Moll  High."* 

The  Lord's  day,  is  the  only  day  which  God 
hath  fanctified  under  the  gofpel  difpenfation.  This 
infinite  wifdom  judged  fufficient.  Had  more 
been  requifite,  more  would  have  been  confecrated 
by  divine  order.  But  not  a  hint  of  any  other  ho- 
lyday  is  to  be  found  in  the  New  Teltament.f 

'  *  Daniel  vii.   25. 

+  Neither  the  day  of  Chrift's  birth,  death,  refurrcftion  or  afcenfion  ap- 
pear to  have  been  regarded  as  holy  time,  or  any  way  diftinguifhed  from 
tke  other  days  of  the  year,  during  the  apoftolic  sje.     The  former  of  thefe  is 


380         The  Danger  of  Deviating         [Serm.  28. 

Occasional  calls  there  may  be  to  fading  and 
thankfgiving  ;  and  we  have  fcripture  warrant  for 
attending  them  in  their  feafons.  But  fixing  on 
certain  days  of  the  year,  or  month,  Jlatedly  to  call 
men  from  their  fecular  bufinefs  to  attend  to  relig- 
ion, and  requiring  the  confecration  of  them  to  re- 
ligion is  adding  to  the  book  of  God.  However 
well  intended,  it  goes  on  miflaken  principles,  and 
however  fpecious  in  appearance,  is  affronting  the 
wifdom  and  authority  of  heaven. 

Most  of  the  errors  referred  to  above,  are  found 
among  Pagans  or  Catholics ;  but  is  nothing  of  the 
fame  kind  chargeable  on  Proteitants  ?  "  Are  there 
not  with  us  fins  againft  the  Lord  our  God  ?"  And 
of  the  fame  nature  with  thofe  we  have  been  con- 
templating ?  The  knowledge  of  other's  errors  may 
be  for  our  warning;  but  the  knowledge  of  our  own 
is  requifite  to  our  reformation.  Where  then  are  we 
directed  of  God,  religioufly  to  obferveChriftmas, 
Lent,  or  Ealter  ?  Where  to  attend  the  eucharift 
only   twice  or  thrice  a  year;  and  never  without 

not  marked  in  the  fcripturcs.  Whether  it  happened  on  the  twentyhfth  of 
December,  or  at  fome  other  feafon  is  uncertain.  So  are  the  times  in  which 
the  apoltks  and  primitive  Chrillians  inhered  martyrdom.  Theie  events  are 
veiled.  Divine  providence  hath  hidden  them  fiom  mankind,  probably  for 
the  ir<me  reafon  that  the  body  of  MoTes  was  hidden  from  Ifrael — to  prevent 
its  being  made  an  objetl  of  idolatrous  worfhip — or  tor  the  iame  which  is 
fuppofed  to  have  occafioncd  our  Lord's  feeming  neglect  of  his  mother,  and 
his  feverer  reproof  given  to  Peter,  than  to  any  other  of  his  diiciples— "  Get 
thee  behind  me  Satan ;"  namely,  that  idolatrous  honor,  which  he  forefaw 
would  be  afterwards  paid  them  by  lome  called  Chrillians. 

Eafter  is  once  mentioned  in  our  tranflation of  the  New  Tcllament  ;  but  it  is 
not  found  in  the  Greek  original.     The  word  there  u'.ed  is  Tta.syoi^  the    Paff- 
over.     It  is  mentioned  only  to  note  the  time  in  which  Herod  iritcaded  to 
brought  forth  Peter  and  delivered  him  up  to  his  enemies,  t 
i  Acj  S  xij 


Serm.  28.]         from  Divine  Injlitutions.  381 

one,  or  more  preparatory  le&ures  ?•  Where  to  add 
a  third  prayer  at  the  admini  ft  ration  of  that  ordi- 
nance, when  our  divine  pattern  only  bleffed  the 
bread  before  he  diftributed  it  to  his  difciples,  and 
gave  thanks  to  the  Father,  before  he  divided  to 
them  the  cup  ?  Where  are  we  directed  to  attend 
quarterly  feafons  of  prayer,  or  to  hold  weekly  con- 
ferences for  religious  purpofes  ? 

*  We  would  not  be  underftood  to  intend  that  all  religious  meetings  on 
week  days  are  unlawful.  Special  occafions  often  require  them.  But  the 
Lord's  day  is  the  only  time  fet  apart  by  divine  order  ioxjlated  attendance.  No 
other  hath  he  confecrated  to  the  buiinefs  of  religion.  Neither  would  we  be 
confidered  as  denying  the  legality  of  ever  uniting  to  feek  the  Lord  previous 
to  the  celebration  of  the  eucharift.  We  may  look  to  God  to  aflifl  and  ac- 
cept us  in  every  duty.  But  if  we  confider  thele  preparatory  exercifes  as  in- 
difpcnfibly  requifite,  and  as  conjlituting  a  part  of  the  duty,  we  do  it  without  di- 
vine warrant. 

From  an  attention  to  the  gofpel  hiftory,  we  are  induced  to  believe  that  the 
celebration  of  that  ordinance  conftituted  a  part  of  the  common  duties  of  eve- 
ry Lord's  day,  while  the  apoflies  miniflered  in  the  Chriftian  church  ;+  and 
that  an  attendance  at  the  facramental  table,  was  not  diftinguifhed  by  any 
fpecial  preparatory  exercifes, diverfe  from  thofe  which  anteceded  other  fanftu- 
ary  duties.  No  trace  of  diftincfion,  in  thefe  reipe&s,  is  to  be  found  in 
fcripture  ;  neither  precept  nor  example  can  be  adduced  to  fupport  it. 
Whence. then  its  origin  ? 

Did  not  it  derive  from  Rome  ?  We  know  the  errors  of  the  Romifh  church 
relative  to  the  eucharift  ;  and  their  tendency  to  induce  a  belief  that  it  is  more 
holy,  and  requires  greater  iancrlty  in  communicants,  than  is  requifite  to  an  at- 
tendance on  other  ordinances.  And  the  fame  notion  is  prevalent  with  many 
who  have  withdrawn  from  the  communion  of  that  church.  Many  lerious 
people  who  attend  other  religious  duties  with  pleafure  and  advantage,  are 
afraid  to  obey  Chrift's  dying  command  !  Is  not  this  a  relic  of  popery  ? 
When  Luther  left  the  papal  communion,  his  reformation,  particularly  relative 
to  this  ordinance,  was  but  partial.  Many  other  proteftants  retain  a  tinge  of 
catholic  leaven.  Is  not  the  diftin&ion  refpefting  the  fan&ity  of  divine  ordi- 
nances from  this  fource  ?  It  is  not  found  in  the  gofpel.  If  the  exercifes  un- 
der conuderation  ferve  to  perpetuate  this  unlcriptural  diftinftion,  and  to 
drive  men  from  a  plain  and  important  duty,  they  have  a  baleful  effedl. 

They  may  be  well  intended.  Doubtiels  they  are  io  by  the  generality  of 
thofe  who  attend  them.  It  is  painful  to  be  obliged  to  diffent  from  men 
v/hom  we  receive  as  brethren,  and  revere  as  Chriftians.  But  after  much  de- 
liberation, fuch  are  our  views  of  the  lubjeft  before  us  ;  ,and  we  offer  them  to 
the  lerious  conuderation  of  the  followers  of  Chrhl. 
t  Acts  ::x,  7. 


382  The  Danger  of  Deviating         [Serm.  28. 

But  thefe  are  well  intended.  So  probably  was 
Uzzah's  fteadying  the  ark — But  fome  of  thefe  do 
help  on  the  caufe  of  God,  and  even  more  than  the 
dale  attendance  on  Lord's  day  duties.  So  thought 
thofe  who  introduced  images  and  paintings  into 
churches.  £Some  indeed  attend  thofe  who  neg- 
lect Lord's  day  duties.] 

Have  we  then  difcovered  defects  in  the  divine 
plan  !  And  do  we  feel  ourfelves  capable  of  making 
emendations  in  it  ! — Of  "  teaching  eternal  wifdom 
how  to  rule  !" — How  to  effect  its  purpofes  of 
mercy  ! 

Beware  lejl  any  man  fpoil  you  through  philofophy 
and  vain  deceit,  after  the  tradition  of  men,  after  the 
rudiments  of  the  world  and  not  after  Chrijl.  "  Vain 
man  would  be  wife — He  naturally  thinks  himfelf 
qualified,  even  to  ameliorate  divine  inftitutions. 
Temptation  to  this  lin  coincides  with  a  natural  bi- 
as in  depraved  humanity.  Many  and  very  mif- 
chievous  errors  have  iil'ued  from  it.  Would  we 
efcape  the  fnare,  we  mufl  liften  to  the  apoflle 
fpeaking  in  the  text.  The  fum  of  his  advice  is 
to  keep  to  the  divine  directions,  efpecially  in  mat- 
ters of  religion.  Thefe  are  contained  and  plainly 
taught  in  the  holy  Scriptures,  which  we  have  in 
our  hands,  and  of  the  fenfe  of  which  we  mufl  judge 
for  ourfelves ;  remembering  that  we  are  account- 
able to  God  the  judge  of  all. 

As  fome  are  fpoiled  through  philofophy  and  vain 
deceit,  others  are  corrupted  by  regard  to  the  tradi- 
tion of  men  and  rudiments  of  the  world.  This  en- 
dangered the  Coloflians,  and  eventually  ruined  the 


«.-' 


Serm.  28.]         from  Divine  Injlituticns.         383 

church  at  Rome.  The  leading  errors  of  pagan- 
ifm  were  thereby  introduced  into  that  Chriftian 
church,  and  rendered  it  completely  antichriftian. 
Errors  which  feemed  to  have  been  deftroyed  by 
Chriftianity,  were  again  revived,  and  the  abomina- 
tions which  they  had  occa honed,  were  afted  over 
again  with  enlargements  ! 

The  traditions  of  men  and  rudiments  of  the  world, 
have  ftill  their  feducing .  influence.  Moft  men 
fwim  down  with  the  current  of  the  times — adopt 
the  fentiments  and  conform  to  the  ufages  of  thofe 
with  whom  they  live.  The  popular  fcheme  of  re- 
ligion, they  confider  as  the  orthodox  fcheme,  and 
the  religion  of  the  land,  the  true  religion.  There- 
fore is  one  nation  Papifts,  another  Proteftants,  one 
Calvinifts,  another  Lutherans.  Thefe  differences 
of  fentiment  do  not  arife  from'  differences  in  the 
mental  conflitutions  of  nations,  but  from  the  acci- 
dental differences  of  fituation. 

Few  have  fufneient  independence  of  mind  to 
"  judge  of  themfelves  what  is  right."  Many  who 
11  call  Chrift  Lord,  receive  for  do£lrines  the  com- 
mandments of  men."  Therefore  doth  religion  va- 
ry like  the  fafhions  of  the  world.  Was  the  fafhion 
of  the  world  to  be  the  rule  of  judgment,  it  might 
be  wife  to  follow  it :  But  "  we  muff  every  one  give 
an  account  of  himfelf  to  God,"  and  be  judged  by 
the  rule  which  he  hath  given  us.  It  becomes  us 
therefore  to  "  call  no  man  matter,  becaufe  one  is 
our  Mailer,  even  Chrift."  To  him  we  are  account- 
able. At  our  peril  do  we  neglect  obedience  to  his 
commands. 


384     The  Danger  of  Deviating,  (3c.     [Serm.  28. 

It  concerns  us  to  do  all  things  according  to  the 
pattern  drawn  out  before  us  in  the  Scriptures. 
Againft  the  natural  bias  to  affecl;  improvements  on 
divine  inftitutions,  and  againft  the  prevalence  of 
fafhion  and  contagion  of  popular  opinion,  we  mould 
be  particularly  on  our  guard.  "  Forcurfed  is  ev- 
ery one  who  confirmeth  not  all  the  words  of  God's 
law  to  do  them,  and  all  the  people  fhall  fay,  A- 
men." 


SERMON    XXIX. 

The  Sins  of  Communities  Noted  and  Punished. 


Matthew  xxiii.  36. 

Verily  I  say  unto  you,  All  these  things  shall  come  upon  this 
generation. 

JL  HIS  is  predicated  of  the  judgments  of  God  on 
thofe  who  had  fhed  the  blood  of  his  faints.  The 
Savior  declares  that  all  the  righteous  blood  which 
had  been  fhed  on  the  earth  from  that  of  Abel 
down  to  the  gofpel  day,  fhould  come  on  that  gen- 
eration ! 

But  is  not  this  unreafonable  and  contrary  to  the 
Scriptures  ?  "  Far  be  wicked.nefs  from  God  and 
iniquity  from  the  Almighty.  For  the  work  of  man 
ftiall  he  render  unto  him,  and  caufe  every  man  to 
find  according  to  his  ways — The  righteoufnefs  of 
the  righteous  fhall  be  upon  him,  and  the  wicked- 
nefs  of  the  wicked  fhall  be  upon  him."  Such  is 
the  language  of  revelation. 

And  is  not  that  of  reafon  the  fame?  Will  rea- 
fon juftify  punifhing  fome  men  for  other  men'; 
A  a  a 


386  The  Sins  of  Communities         [Serm.  29. 

fins  ?  Thofe  who  lived  in  the  days  of  our  Savior 
had  no  fliare  in  the  murder  of  Abel,  or  of  many 
others  who  had  died  by  wicked  hands.  Thofe  dire 
events  had  been  accomplished  before  they  had  ex- 
iftence.  How  then  could  they  be  anfwerable  for 
them  ? 

To  folve  this  myflery  we  muft  confider  man  in 
a  twofold  view — as  an  individual  and  as  the  mem- 
ber of  a  community. 

As  individuals  mankind  are  folely  accountable 
for  the  parts  which  they  act  perfonally.  In  the 
judgment  of  the  great  day,  they  will  only  be  judg- 
ed for  the  ufe  which  they  (hall  have  made  of  the 
talents  committed  to  them  here — "  We  muft  all 
appear  before  the  judgment  feat  of  Chrift  ;  that 
every  one  may  receive  the  things  done  in  the 
body,  according  to  that  he  hath  done,  whether 
good  or  bad." 

But  every  individual  is  a  member  of  the  hu- 
man race,  and  of  fome  community.  The  race,  as 
fuch,  and  the  larger  branches  of  it,  the  nations 
and  empires  into  which  it  is  divided,  are  amena- 
ble to  the  Supreme  Governor,  and  liable  to  pun- 
ifhment,  if  in  their  public  characters,  they  rebel 
againft  him.  And  righteous  individuals,  may  be 
involved  in  the  judgments  fent  to  punifli  the  fins 
of  the  community  to  which  they  belong.  They 
often  are  fo.  Perfonal  rectitude  is  not  defignated 
by  an  exemption  from  national  calamities.  Dis- 
criminations will  eventually  be  made  in  its  favor, 
but  not  here.     Here  "  all  things  come  alike  unto 


Serm.  29.]  Noted  and  P unified.  387 

all,  and  there  is  one   event  to   the  righteous  and 
the  wicked." 

To  J, hew  fuch  to  be  the  general  rule  of  the  divine 
adminiflration  in  the  government  of  the  world,  is  the 
defign  of  the  following  difcourfe ;  Which  will  explain 
the  text. 

The  world,  and  the  communities  into  which  it 
is  divided,  have  their  probation  no  lefs  than  per- 
fons ;  and  there  are  feafons  in  which  God  enters 
into  judgment  with  them  and  adjufts  retributions 
to  their  moral  ftates. 

In  difcufling  the  fubje£t,  we  mall  treat,  firfl  of 
families,  then  of  larger  communities,  and  of  the  world. 

The  firfl:  family  of  our  race  affords  an  example 
to  our  purpofe.  Before  that  family  was  increafed 
by  a  fingle  branch  iffuing  from  it,  it  rebelled  againft 
God,  and  God  entered  into  judgment  with  it,  and 
punifhed  its  fin  upon  it.  And  the  punifhment 
was  not  reftri&ed  to  the  offending  pair,  but  ex- 
tended to  their  race  in  common  with  themfelves : 
All  were  doomed  to  fufferings  and  death  in  confc- 
quence  of  their  Jin.  And  the  fentence  hath  been  ex. 
ecuting  upon  them  from  that  period  to  the  prefent 
time.  Mankind  have  gone  through  life  for  row- 
ing ;  and  "  death  hath  reigned  even  over  thofe,  who 
have  not  finned  after  the  fimilitude  of  Adam's 
tranfgreffion."  Neither  have  difcriminations  been 
made  in  favor  of  the  faints,  but  they  have  been 
involved  in  the  general  calamity,  and  groaned  with 
the  reft  of  the  creation. 

In  fome  refpe&s  this  was  an  exempt  cafe,  but  in 
the  general  diffufion  of  punifhment  on  the  various 


388  The  Sins  of  Communities  [Serm.  29. 

branches  of  the  family,  it  accords  with  the  divine 
adminiftration  refpecling  other  families,  as  appears 
from  facred  hifiory,  and  from  the  general  hiftory 
of  the  human  race.  Countlefs  examples  might  be 
adduced. 

The  murder  of  Abel  was  notpunifhed  folely  on 
Cain,  but  alfo  on  his  family.  The  ground  curf- 
ed  for  his  fin,  did  not  yield  to  them  its  ftrength ; 
and  they  were  deprived  of  thofe  religious  inftruc- 
tions  which  they  would  no.  doubt  have  received, 
had  their  father  dwelt  "  in  the  pretence  of  the 
Lord,"  or  remained  in  the  family  of  Adam  which 
contained  the  church  of  God.  Many  of  the  evils 
which  fell  on  that  firmer,  fell  alfo  on  his  children 
and  relied  on  them,  till  the  extinction  of  his  race 
by  the  deluge. 

Similar  were  the  confequences  which  followed 
the  fins  of  Hani  and  Efau  :  But  thefe  more  prop- 
erly rank  under  the  head  of  communities :  Butin- 
ilances  of  families  which  have  fuffered,  yea  perifh- 
ed,  by  judgments  fent  to  punifh  the  fins  of  their 
heads,  often  occur. 

"When  fundry  of  the  princes  of  Ifrael  rebelled 
againft  God  in  the  wiidernefs,  and  attempted  a 
fubverhon  of  the  government  which  God  had  in- 
ftituted  for  his  people,  they  did  not  perim  alone, 
but  their  families  perifhed  with  them,  though  no 
intimations  are  given  that  they  were  all  partakers 
in  their  fin — yea,  though  it  is  more  than  intimated 
that  fame  of  ihem  were  not  capable  of  partaking  in 
;,  it — "  They  came  out  and  flood  in  the  doors  of 
their  tents,  and  their  wives,  and  their  fons,  and 


Serm.  29.]  Noted  and  Punijhed.  389 

their  little  ones.  And  as  foon  as  Mofes  had  warn- 
ed the  congregation,  and  foretold  the  manner  of 
their  death,  "  the  ground  clave  afunder  that  was 
under  them,  and  the  earth  opened  her  mouth  and 
fwallowed  them  up,  and  their  houfes — and  they 
and  all  that  appertained  to  them  zvent  down  alive  into 
the  pit,  and  the  earth  clofed  upon  them  ;  and  they  per- 
i/hed.* 

To  thefe  might  be  added  the  families  of  Achan, 
Eli,  Saul,  Jeroboam,  Baafha,  Ahab  and  others. 
No  fpecial  perfonal  guilt  was  found  on  many  mem- 
bers of  thefe  families.  They  died  to  expiate  fam- 
ily guilt.  We  know  of  none  chargeable  on  Ahim- 
elech,  or  the  other  priefts  who  were  flain  by  order 
of  Saul.  The  fins  of  Eli  and  his  houfe,  were  pun- 
ifhed  upon  them,  agreeably  to  the  divine  denun- 
ciation, firft  by  a  namelefs prophet;  afterwards  by 
Samuel.  In  one  of  the  fons  of  Jeroboam,  "  were 
found  good  things  toward  the  Lord  God  of 
Ifrael :"  Therefore  was  he  removed  by  an  early 
death,  and  the  refidue  of  the  family  were  after- 
wards deftroyed  with  the  fword  to  punim  the  fin 
of  the  father,  "  who  had  finned  and  made  Ifrael  to 
fin." 

The  divine  administration  is  flill  the  fame.  In 
later  ages  inftances  might  be  adduced,  efpecially 
among  princes,  of  families  extirpated  (after  a  term 
of  family  probation,  which  had  been  abufed  by 
wickednefs  and  difhonored  by  crimes)  to  punifh 
family  guilt.  But  thefe  might  be  more  liable  to 
be  difputed  than  thofe  recorded  in  facred  hiflory. 

*  Numbers  xvi.  27 — 33. 


ggo         The  Sins  of  Communities         [Serm.  29. 

Though  we  think  it  evident,  from  common  obferv- 
ation,  that  the  curfe  of  heaven  ufually  refts  on  the 
descendants  of  thofe  who  caft  ofF  the  fear  of  God 
and  harden  themfelves  in  fin,  and  that  God  "  vif- 
its  the  iniquities  of  fathers  on  their  children. 

We  turn  our  attention  next  to  larger  communi- 
ties. Here  we  find  the  divine  adminiftration  reg- 
ulated by  the  fame  rules. 

Morals  are  as  neceffary  to  larger  communities 
as  to  families,  or  individuals,  and  alike  required 
of  them.  And  they  are  equally  amenable  to  Him 
who  is  over  all,  and  receive  like  returns  from  his 
impartial  hands,  according  to  their  works.  The 
chief  difference  made  between  communities  and 
perfons,  refpe&s  the  time  and  place,  in  which  they 
are  judged  and  rewarded  :  Refpe&ing  the  former, 
they  take  place  in  this  world  ;  refpecling  the  lat- 
ter, in  that  to  come.  Perfons  will  live  again  af- 
ter death.  Communities,  as  fuch,  exift  only  here. 
Here  therefore  communities  muft  be  remunerated. 
They  are  fo.  God  tries  them,  and  proportions  re- 
tributions to  their  moral  ftate.  "  Righteoufnefs 
cxalteth  a  nation ;"  but  wickednefs  degrades  and 
deftroys  it.  The  ftrength  and  happinefs  of  a  peo- 
ple are  proportioned  to  their  morals,  and  increafe 
and  diminifh  with  them. 

Perhaps  it  will  be  faid,  Thefe  are  the  natural 
confequcnces  of  moral  good  and  evil.  They  are 
fo.  And  thefe  confequences  are  the  effect,  of  di- 
vine order ;  of  the  conflitution  which  God  hath 
eflabliflied.  Hence  the  divine  declaration  by  the 
prophet :  "  At  what  inftant  I  lhall  fpeak  concern- 


Serm.  29.]  Noted  and  PuniJIied.  391 

ing  a  nation,  and  concerning  a  kingdom,  to  pluck 
up,  and  to  pull  down,  and  to  deftroy  ;  if  that  na- 
tion againit  whom  I  have  pronounced,  turn  from 
their  evil,  I  will  repent  of  the  evil  that  I  thought 
to  do  unto  them.  And  at  what  inftant  I  {hall 
fpeak  concerning  a  nation,  and  concerning  a  king- 
dom, to  build  and  to  plant  it  ;  if  it  do  evil  in  my 
fight,  that  it  obey  not  my  voice,  then  I  will  repent 
of  the  good  wherewith  I  faid,  I  would  benefit 
them.* 

This  declaration  is  verified  in  the  divine  ad- 
miniftration.  God  often  bears  with  nations  and 
communities,  even  to  long  fufFering  ;  but  if  they 
continue  to  revolt,  he  fails  not  to  punifh  their  fin 
upon  them.  When  a  community  hath  filled  up 
the  meafure  of  its  iniquity,  judgment  is  executed 
upon  it  ;  not  according  to  the  moral  character  of 
thofe  who  then  compofe  it,  but  according  to  its 
character  confidered  as  a  nation  which  hath  been 
tried  God's  appointed  time. 

While  a  community  is  on  trial  its  conduct  is 
recorded  ;  its  a&s  of  difobedience  to  the  divine 
Sovereign  are  charged  to  the  community, and  when 
its  probation  ends,  they  are  brought  into  the  reck- 
oning and  punilhed  upon  it,  unlefs  repentance 
and  reformation  intervene  and  prevent  it.  That 
"  the  fin  of  the  Amorites  was  not  full,"  was  affign. 
ed  as  a  reafon  for  deferring  the  fettlement  of 
Abram's  race  in  the  land  of  Canaan.  God  would 
not  enter  into  judgment  with  them,  till  the  meaf- 
ure of  their  guilt  had  reached  a  certain  height ; 

*  Jeremiah  xviii.  7—10. 


392  The  Sins  of  Communities         [Serm.  2cj, 

but  the  fins  of  every  generation  helped  to  fwell 
the  account,  till  they  were  ripe  for  ruin.  The  He. 
brews  were  then  ordered  to  deftroy  them  utterly — 
"every  thing  that  breathed."  It  was  not  the  fins 
of  only  that  generation  which  Occasioned  this  fen- 
tence,  but  the  fins  of  the  nations.  Many  individ- 
uals who  had  no  perfonal  guilt  were  included  in 
the  fentence.  and  deftroyed  by  its  execution.  The 
inf.mts  perilhed  with  the  adults.  The  divine 
judgments  executed  on  other  wicked  communities, 
have  been  fimilar.  Sodom,  and  her  daughters 
were  each  of  them  a  petty  kingdom  ;  and  when 
they  had  feverally  filled  up  the  meafure  of  their 
crimes,  they  all  perifhed  together,  old  and  young. 

If  more  examples  are  defired,  look  to  the  feed 
of  Jacob.  That  people  had  a  long  probation  ; 
but  when  they  had  filled  up  the  meafure  of  na- 
tional guilt,  their  fins  were  brought  to  remem- 
brance and  punifhed  upon  them.  The  ten  tribes 
revolted  from  God,  when  they  left  the  houfe  of 
David  and  fet  Jeroboam  on  the  throne.  For  more 
than  two  centuries  and  an  half  God  waited  with 
them,  and  warned  them  of  the  evils  which  their  fins 
would  bring  upon  them  ;  but  they  repented  not. 
"When  their  iniquity  was  full,  he  gave  their  ene- 
mies power  over  them  ;  "  rooted  them  up  out  of 
the  good  land  which  he  had  given  their  fathers, 
and  fcattered  them  beyond  the  river." 

The  kingdom  of  Judah  remained  about  an  hun. 
dred  and  thirty  years  after  "  Ephraim  was  broken 
that  he  was  not  a  people."  Thofe  who  adhered 
to  the  houfe  of  David  did  not   revolt  fo  early  as 


Serm.  29.]  Noted  and  Punifhed.  393 

thofe  who  feceded  at  the  divifion  of  the  kingdom. 
Divine  worfhip  according  to  the  law  of  Mofes, 
was  kept  up  among  them  ;  and  feveral  pious  prin- 
ces reigned  over  them.  But  though  the  progrefs 
of  impiety  was  lefs  rapid  than  in  the  other  king- 
dom, there  was  a  departure  from  the  living  God, 
and  idolatry  and  immorality  prevailed,  till  they 
alfo  filled  up  the  meafure  of  their  fins.  Then 
impartial  heaven  "  ftretched  over  Jerufalem  the 
line  of  Samaria,  and  the  plummet  of  the  houfe  of 
Ahab."* 

The  generation  on  which  thofe  judgments  were 
executed  was  greatly  depraved,  and  like  the  men 
of  Sodom,    finners   exceedingly  •    but   their  fins 
alone  would  not  have  occafioned  thofe  defolations  ; 
they  were  added  to  the  national  account,  and  filll 
ed  up  the  meafure  of  national  guilt.    One  of  their 
kings  did  much  to  fwell  that  account.     Mention 
is  made,  more  than  once,  of  his  fins,  particularly 
of  the  innocent  blood  which  he  flied,  as  fixing  the 
doom  of  the  nation,  rendering  prayer  for  it  una- 
vailing and  its  ruin  inevitable.      "  Though  Mo- 
fes  and  Samuel    flood  before  me,   yet  my  mind 
could  not  be  towards  rhis  people  :  Caft  them  out 
of  my  fight ;    I  will  caufe  them  to   be  removed 
into  all  the  kingdoms  of  the  earth,  becaufe  of  Ma- 
naffeh,  the  king  of  Judah,  for  that  which  he  did  in 
Jtrufalemr\     Wantonly   fhedding   the  blood  of 
his  fubjeds,  was  one  of  the  fins  charged  upon  him. 
This   fin  is,  in  a  fenfe,  unpardonable,     "  Blood 
defileth  the  land ;  and  the  land  cannot  be  cleanf- 

*  2  Kings  xxi.  13.  t  Jeremiah  xv.   i—^. 

B11 


394  The  Sins  of  Communities         (JSerm.  29. 

ed  of  the  blood  that  is  fhed  in  it,  but  by  the  blood 
of  him  that  (lied  it."*  Manafleh's  blood  was  not 
fhed.  Therefore  was  the  land  deftined  to  fuffer. 
Jofiah,  who  reigned  after  Manaffeh,  was  pious  ; 
but  after  he  had  done  every  thing  in  his  power  to 
atone  for  the  {ins  of  his  fathers,  and  reclaim  the 
nation,  and  not  wholly  without  effecl:,  it  is  expreff. 
ly  noted  that  "  the  Lord  turned  not  from  the 
fieicenefs  of  his  wrath,  wherewith  his  anger  was 
kindled  againfl  Judah,  becaufe  of  all  the  provocations 
that  Manaffeh  had  provoked  him  withal."  And  after 
the  judgments  had  been  executed,  it  is  again  re- 
marked that  they  were  fent  to  punifh  the  fins  of 
that  wicked  ruler — "  Surely  at  the  command- 
ment of  the  Lord  came  this  upon  Judah,  for  the 
fins  of  Manajfeh,  according  to  all  that  he  did  ;  and  al. 
fo  for  the  innocent  blood  that  he  fhed,  for  he  filed 
Jerufalem  with  innocent  blood,  which  the  Lord  would 
not  pardon  "^ 

Manasseh  was  gone  off  the  ft  age ;  fo  were  all 
who  had  fhared  in  his  guilt  ;  that  prince  had, 
moreover,  repented  and  obtained  perfonal  forgive- 
nefs  ;  but  his  crimes  had  filled  up  the  meafure  of 
national  wickednefs,  and  judgment  muft  follow. 
There  was  no  remedy. 

These  are  conclusive  evidence  that  the  fins  of  a 
people,  and  efpecially  of  the  rulers  of  a  people, 
which  are  not  punifhed  by  the  civil  arm,  are  charg- 
ed to  the  people,  and  eventually  punifhed  upon 
them. 

*  Numbers  xncxv.   33.  f  2  Kings  ;:.\iii.   25.  xxiv.  3,   a. 


SERiM.  29.]  Noted  and  PuniJJud.  395 

As  there  are  feafons  in  which  God  judgeth  na- 
tions and  communities,  and  renders  to  them  ac- 
cording to  their  works,  there  are  alfo  feafons  in 
xvhich  he  doth  the  fame  by  the  world.  That  this 
will  be  done  at  the  end  of  the  world,  or  at  the 
judgment  of  the  great  day,  is  not  matter  of  doubt 
with  believers  in  revelation.  But  fome  other  fea- 
fons of  divine  judgment  are  now  more  particular- 
ly intended.  For  there  are  feafons  in  which  God's 
judgments  are  abroad  in  the  earth — in  which  the 
fins  of  the  world  feem  to  be  brought  to  remem- 
brance, and  punifhed  on  its  inhabitants. 

Eminently  fuch  was  the  fix  hundreth  year  of 
the  life  of  Noah.  "  When  the  earth  was  corrupt 
before  God,  and  filled  with  violence,"  he  entered 
into  judgment,  and  punifhed  the  fin  of  the  world, 
in  the  deftruclion  of  its  inhabitants.  God  did  net 
"  do  his  work,  his  ftrange  work,  or  bring  to  pafs 
his  acl:,  his  ftrange  a6V'  as  foon  as  "  the  wicked- 
nefs  of  man  was  great,  and  every  imagination  of 
the  thoughts  of  his  heart  only  evil  continually." 
He  waited  long.  But  when  the  vaft  term  allowed 
to  antediluvian  finners  was  expired,  he  fwept  off  a 
race  who  had  been  difobedient  while  long  fuffer- 
ing  mercy  waited  with  them. 

The  fin  of  the  world  was  then  full.  Human 
guilt  had  long  been  augmenting,  and  at  length  oc 
cafioned  that  awful  difplay  of  divine  juftice.  Ma- 
il;/ who  were  at  that  time  deflroyed  were,  no  doubt 
great  and  old  offenders  ;  but  many  others  differed 
from  them,  were  but  entering  on  life,  not  capable, 
of  perfonal  guilt,  yet  they  were  involved  in  the 


396  The  Sins  of  Communities         £Serm.  29. 

general  calamity.  Thofe  of  every  character  per- 
iihed  together.  "  The  flood  came  and  took  them 
all  away." 

There  hath  been  no  other  feafon  in  which  the 
divine  judgments  toward  the  whole  world  have 
been  fo  fignally  manifeft  as  at  the  deluge.  There 
have  however,  been  times  in  which  they  have  been 
very  general  and  very  feyere.  One  of  thofe  times 
was  at  hand  in  our  Savior's  day.  On.  the  genera- 
tion which  lived  when  he  fuffered  for  the  fins  of 
men;  were  fome  of  the  vials  of  divine  wrath  pour- 
ed out,  though  not  thofe  in  which  the  wrath  of 
God  was  filled  up.  Perhaps  at  no  period  yet  paft, 
that  of  the  deluge  excepted,  hath  God  vifited  the 
fins  of  men  with  greater  feverity.  If  the  divine 
judgments  fell  then  more  particularly  on  the  Jews, 
the  other  nations  did  not  efcape.  If  the  Jews  fuf- 
fered more  than  others,  there  were  reafons ;  nor 
are  they  wholly  concealed. 

The  Jews  had  enjoyed  greater  religious  privileg- 
es than  others — had  more  means  of  inflruction  in 
divine  things,  and  had  neglected  and  abufed  them, 
and  feem  to  have  more  completely  filled  up  the 
meafure  of  their  iniquity  than  any  other  people. 
((  To  whom  much  is  given,  of  them  is  the  more  re- 
quired ;  and  thofe  who  know  their  duty  and  yet 
do  things  worthy  of  flripes  fhall  be  beaten  with 
inany  ftripes." 

God  was  alfo  at  that  time  avenging  "  the  right- 
eous blood  which  had  been  died  upon  the  earth" — 
the  blood  of  his  faints  who  had  been  martyred,  of 
which  more  than  a  double  portion  was  chargeable 


Serm.  29.]  Noted  and  Punijhed,  397 

on  that  people.  They  had  of  old  killed  the  proph- 
ets, and  perfecuted  thofe  who  had  been  fent  of  God 
to  warn  them  from  their  ways.  The  fame  was  ftill 
their  governing  temper,  and  to  a  greater  degree 
than  at  any  former  period  of  their  hiflory. 

They  were  alfo  the  church  of  God  ;  and  he  was 
now  entering  into  judgment  with  his  church,  as  a 
community  the  meafure  of  whofe  iniquity  was 
full.  This  was  nearly  their  fituation  when  the 
Savior  addreffed  them,  as  in  our  context — "  Fill 
ye  up  the  meafure  of  your  fathers." 

This  was  not  a  command,  but  a  prediction  of 
what  was  then  nearly  accompliihed ;  and  he  told 
them  how  it  would  be  completed — by  their  killing 
and  crucifying  the  meffengers  of  heaven,  at  whofe 
head  was  the  divine  meffenger  who  then  addref- 
fed them — that  when  they  fhould  have  done  thefe 
things,  God  would  enter  into  judgment  with  them, 
and  avenge  on  them  "  all  the  righteous  blood 
which  had  been  Ihed  in  his  church  from  the  found- 
ation of  the  world."  Verily  J  fay  unto  you,  all  thefe 
things  fhall  come  on  this  generation.  And  he  allur- 
ed them  that  it  would  defolate  their  country,  and 
that  it  would  remain  deftitute  of  thofe  religious 
privileges  which  they  then  enjoyed,  till  they  fhould 
become  of  another  fpirit — '*  Behold  your  houfe  is 
left  unto  you  defolate.  For  I  fay  unto  you,  Ye 
fhall  not  fee  me  henceforth,  till  ye  fhall  fay,  Blef- 
ied  is  he  that  cometh  in  the  name  of  the  Lord." 
*  As  foon  as  Chrift  was  alone  with  his  difciples, 
he  gave  them  a  description  of  thofe  deflations, 
which  is  recorded  in  the  following  chapter,  and  is 


398  The  Sins  of  Communities         rSERM.  2gt 

fo  plain,  and  made  fuch  an  impreflion  on  the 
Chriftians  of  that  day,  who  were  moftly  Jews,  that 
they  fled  at  the  approach  of  the  Roman  armies 
and  efcaped  the  calamities  which  overwhelmed 
their  nation.  Whoever  reads  the  hiftory  of  that 
age  will  be  convinced  of  the  truth  of  that  predic- 
tion— "  Then  fhall  be  great  tribulation,  fuch  as 
was  not  fince  the  beginning  of  the  world  to  that 
time,  no,  nor  ever  fhall  be.  *'  Thofe  were  the  days 
of  vengeance,  that  all  things  which  were  written 
might  be  fulfilled." 

Another  of  thefeafons  of  divine  judgments  oc- 
curred at  the  fubverlion  of  the  Roman  empire  by 
the  Northern  barbarians.  That  mighty  empire 
comprehended  a  very  large  portion  of  the  then 
known  world.  It  had  become  exceedingly  popu- 
lous. Italy,  in  particular  was  chiefly  covered 
with  the  dwellings  of  men,  like  one  continued 
city ;  and  almoft  the  whole  empire  fwarmed  with 
inhabitants,  and  many  parts  were  cultivated  like  a 
garden.  But  when  thofe  favages  broke  into  it, 
they  carried  fire  and  fword  wherever  they  went. 
Like  the  armies  of  God's  judgments  defcribed  by 
the  prophet  Joel,  they  carried  terror  and  deftruc- 
tion — <e  A  fire  devoured  before  them,  and  behind 
them  a  flame  burned  :  The  land  was  as  the  garden 
of  Eden  before  them,  and  behind  them  a  defolate 
wildernefs ;  and  nothing  efcaped  them."*  The 
mod  populous  and  fruitful  parts  of  that  vaft  em- 
pire were  literally  made  defolate,  and  became  a 
wildernefs ;   and  many  places  have  never  recover- 

*  Joel  ii.  3. 


Serm.  29.]  Noted  and  Punijhed,  399 

ed  their  former  luftre,  and  few  become  equally 
populous  to  this  day. 

Waving  the  particular  mention  of  other  peri- 
ods in  which  the  judgments  of  God  have  been  made 
manifeft,  would  only  obferve,  that  we  are  taught 
by  the  prophets,  to  expecl:  defolating  judgments 
before  the  beginning  of  the  latter  day  glory,  and 
that  they  will  be  very  general — that  the  fins,  not  of 
this,  or  that  community,  but  of  the  world  will  come 
into  remembrance  before  God  ;  and  that  the  full 
vials  of  his  wrath  will  be  poured  out,  not  barely 
to  avenge  the  fins  of  that  generation,  but  the  fins  of 
ih6  world,  the  meafure  of  their  iniquity  being  then 
full. 

The  moll  terrifying  metaphors  are  ufed  to  pre- 
figure the  judgments  which  will  then  be  executed 
on  mankind.  The  deftruclion  of  men  is  compar- 
ed to  the  harveft  and  vintage !  But  the  language 
of  prophecy,  if  we  confider  the  human  race  as  the 
objedls  of  the  harveft  and  vintage,  admits  no  aug- 
mentation of  terror.  "  And  I  looked,  and  behold 
a  white  cloud,  and  upon  the  cloud  one  fat,  like 
unto  the  Son  of  Man,  having  on  his  head  a  golden 
crown,  and  in  his  hand  a  ftiarp  fickle.  And  anoth- 
er angel  came  out  of  the  temple,  crying  with  a  loud 
voice,  to  him  that  fat  on  the  cloud,  Thrufl  in  thy 
fickle  and  reap  :  For  the  time  is  come  for  thee  to 
reap ;  for  the  harveft  of  the  earth  is  ripe.  And 
he  that  fat  on  the  cloud  thruft  in  his  fickle  on  the 
earth,  and  the  earth  was  reaped.  And  another  an. 
gel  came  out  of  the  temple  which  is  in  heaven,  he 
alfo  having  a  (harp  fickle,     And  another  ange! 


400         The  Sins  of  Communities         £Serm.  29* 

came  out  from  the  altar,  which  had  power  over 
fire ;  and  cried  with  a  loud  cry  to  him  that  had 
the  fharp  fickle,  faying,  Thruft  in  thy  fharp  fickle, 
and  gather  the  clutters  of  the  vine  of  the  earth; 
for  her  grapes  are  fully  ripe.  And  the  angel  thruft 
in  his  fickle  into  the  earth,  and  gathered  the  vine 
of  the  earth,  and  caft  it  into  the  great  wine  prefs  of 
the  wrath  of  God.  And  the  wine  prefs  was  trod- 
den without  the  city  ;  and  blood  came  out  of  the 
wine  prefs,  even  unto  the  horfes  bridles,  by  the 
fpace  of  a  thoufand  and  fix  hundred  furlongs."* 
The  fcenes  here  depicted  are  yet  future.  They 
are  confirmed,  and  in  fome  meafure  illuftrated,  by 
other  prophecies  ;  but  as  our  understanding  of 
prophecies  muft  remain  partial  till  explained  by 
their  accomplifliment,  we  leave  the  intelligent  read- 
er to  his  own  reflections  upon  them. 

Inferences. 

T.  That  communities,  both  fmall  and  great  are 
on  trial  here,  and  that  they  are  eventually  called 
into  judgment  and  rewarded  and  punifhed  accord- 
ing to  their  ufe,  or  abufeof  talents,  is  fairly  deduc- 
ible  from  the  fubjecl;  under  confideration.  Such 
being  the  divine  adminiflration,  we  fee  the  impor- 
tance of  national  virtue.  Morals  are  the  health 
and  ftrengthof  a  community  :  While  they  remain 
no  enemy  can  prevail  againft  it.  "  The  angel  of 
the  Lord  encampeth  round  about  them  that  fear 
him.  and  delivered!  them" — But  when  a  communi. 
ty  degenerates,  and  become  corrupt  and  vicious, 

*  Revelation  xiv.  14 — a©. 


Sirm.  29.]  Noted  and  Punijhed.  4°*- 

their  guardian  angel  quits  his  charge,  and  their 
guardian  God  becomes  the  avenger  of  their  crimes* 

II.  We  fee  alfo  the  importance  of  good  govern- 
ment, and  good  rulers,  who  will  execute  righteous 
laws  with  fidelity,  and  in  their  own  perfons,  fet 
the  example  of  obedience  to  them.  The  example 
of  thofe  in  authority  hath  a  commanding  influ- 
ence. Their  principles  and  pra&ices,  draw  many 
after  them.  We  fee  this  exemplified  in  the  hiito- 
xy  of  the  Hebrews  :  When  their  great  men  were 
good  men,  virtue  was  refpected,  and  the  nation  re- 
joiced.; but  "  the  wicked  walked  on  every  fide, 
when  the  vileft  men  were  exalted,"  and  the  degrad- 
ing, and  even  defolating  judgments  of  heaven  fol- 
lowed. "  Thefe  things  happened  unto  them  for 
enfamples ;  and  are  written  for  our  admonition."* 

III.  The  character  of  individuals  is  not  to  be 
judged  by  their  circumftances  here.  When  judg- 
ments are  abroad  to  punilh  national  wickednefs 
they  do  not  always  fall  on  the  moft  guilty — they 
fall  on  the  community. — All  who  belong  to  it  are 
obnoxious.  "  Suppofe  ye  that  the  Gallileans 
whofe  blood  Pilate  mingled  with  their  facrifices 
were  finners  above  all  the  Gallileans,  becaufe  they 
fuffered  fuch  things?  I  tell  you,  Nay;  but  ex- 
cept ye  repent,  ye  ftiall  all  likewife  periili."  All 
have  fins  fufneient  to  juilify  God  in  taking  them 
away  when,  and  how,  he  pleafeth. 

Was  there  not  another  life,  impartiality  would 
require  a  different  divine  adminiftration.  Dif- 
criminations  would  here  be  made  according  to  thi 

*  1  Corinthians  x,  n, 

C  c  c 


4©2  The  Sins  cf  Communities         [Serm.  29. 

difference  of  moral  characters.  They  are  not 
made.  The  iniquity  of  fathers  is  vifited  on  their 
children  ;  the  iniquity  of  communities  on  particu- 
lar generations,  and  on  individuals  ;  and  often  on 
thofe  who  are  not  the  mod  guilty  !  We  fee  it  in 
every  part  of  the  fketch  which  we  have  taken  of 
the  divine  government. 

The  doctrine  of  another  life  clears  up  this  myf- 
tery.  Without  the  belief  of  it  we  cannot "  afcribe 
xighteoufnefs  to  our  Maker;"  but  when  we  take 
it  into  the  account  every  difficulty  is  removed. 
That  there  is  another  life,  in  which  the  perfect 
rectitude  of  divine  providence  will  appear,  is  a 
dictate  of  reafon,  and  the  explicit  language  of  rev- 
elation. 

IV.  When  the  myftery  of  God  is  finifhed,  and 
the  veil  now  fprcad  over  the  divine  adminiftration 
taken  away,  we  fhall  fee  the  wifdom,  juftice,  and 
goodnefs  of  thofe  parts  of  it9  which  now,  feeing  on- 
ly in  part,  we  contemplate  with  furprize  and  won- 
der.— '*  That  all  the  righteous  blood  lhed  on  the 
earth,  from  that  of  righteous  Abel,  to  our  Savior's 
day,  fhculd  be  required  of  that  generation;'*  and 
that  there  mould  be  feafons  in  which  the  fins  of 
nations  and  of  the  world  are  avenged  on  particu- 
]ar  generations,  who  are  made  to  bear  the  fins  of 
thofe  who  had  gone  before  them,  and  on  individ. 
uzh,  not  diftinguifhed  by  their  crimes,  will  no 
more  aftonilh  and  confound  us  ! 

We  now  witnefs  fuch  things  in  the  divine  ad- 
miniftration !  We  cannot  but  witnefs  them.  We 
fhall  then  fee  the  reafons  of  them,  and  be  fatif- 


Serm.  29.]  Noted  and  Punijhcd.  403 

£ed  ;  we  fhall  join  in  that  angelic  afcription,  «  E- 
ven  fo  Lord  God  Almighty,  true  and  righteous  are 
thy  judgments."*  Till  that  decifive  day,  let  us 
wait  on  the  Lord,  and  in  the  way  of  well  doing, 
truft  in  his  mercy—"  For  oj  him,  and  through  kirn] 
and^  to  him,  art  all  things  .•  To  whom  be  glory  fQrev. 
cr"f     Amen. 


*  Revelation  x 


vi.  7. 


t  Romans  xi.  36, 


Valuable  New  Work, 

Will  fliortly  be  put  to  Press,  by  ISAIAH  THOMAS,  Ju*. 

FIFTYTWO  SERMONS  on  the  DIGNITY  of 
MAN,  and  the  value  of  the  objects  principally  relating  t* 
HUMAN  HAPPINESS. 

FROM  THE  GERMAN  OF  THE  LATE 

Rev.  GEORGE  JOACHIM  ZOLLIKOFER, 

Minifter  of  the  Reformed  Congregation  at  Leipjick. 

By  the  Rev.  WILLIAM  TOOKE,  v.  r.  $. 

IN  TWO  LARGE  OCTAVO  VOLUMES. 


EDITOR  TO  THE  PUBLIC. 

The  Rev.  Mr.  Zollikofer,  in  his  own  coun- 
try, attained  to  great  celebrity  as  a  Divine,  and  pofTefTed  the  efteem 
and  veneration  of  all  ranks  of  people.  "  Several  volumes  of  his 
excellent  Difcourfes,"  fays  his  Biographer,  "  have  for  fome  years 
been  in  the  hands  of  the  public,  and  are  in  high  and  deferved  re- 
fute wherever  the  German  language  is  underftood,  by  all  perfons 
to  whom  religion  and  virtue  are  objecls  of  importance  ;  to  which 
the  number  of  editions  they  have  gone  through,  and  are  continually 
finblifhing,  bear  ample  teftimony,  as  well  as  of  the  tafte  and  judg- 
;nent  of  the  times,  in  compositions  of  this  nature. 

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